


■^ -^^ A^ •^/>, 



■f - 









^■^'~:^^^V'^\-" '■ . :'\ 



--i..^^' - '•^.c.i 



V •>* .^ V. 






%^ 



\^' '^:r. - T S ^>^ 



^'^^^V\-"* 






"t. V*' >A v^' 



N^^- .O ---.. 



-S' f . 








/■^ 






°. 





.^^ '^C*'. 






V'-^. 



-. v^^ 

n ' 










•''^:.. A-" 



-^ .'^^ 



AN 



EXPOSITION 



OF 



THE FAITH 



OF THE 



RELIGIOUS SOCIETY OF FRIENDS, 

COMMONLY CALLED QUAKERS, 



IN THE 



FUNDAMENTAL DOCTRINES OF THE CHRISTIAN RELIGION; 



PRINCIPALLY 



SELECTED FROM THEIR EARLY WRITINGS. 



BY THOMAS EVANS. 



Speak thou the things which become sound doctrine," — Paul to Titus. 



PHILADELPHIA : 

K1M13ER Ai SHARPLESS, NO. 10, SOUTH FOURTH STHFFT 

AND 

IJ. & T. KITE, NO. 20, NORTH THIRD STREET 

ADAM WALDIE & CO. PKINIEK . 



^^^ 

i^^ 

^^^% 



CK' 



At a Meeting of the Representatives of the Religious Society of 
Friends, commonly called Quakers, in Pennsylvania, New Jersey, 
Delaw^are, and the eastern parts of Maryland and Virginia, held in 
Philadelphia the 19th of the 10th month, 1827— 

The Committee, to whose consideration was referred the preparing 
or collecting into one view, such a brief exposition of the fundamental 
principles held by us, as might evince to candid, unprejudiced minds, 
that they are the genuine doctrines of the Christian religion, pro- 
mulgated by our blessed Saviour Jesus Christ, and his Apostles; 
having examined a compilation from the writings of our primitive 
Friends, illustrative of those principles which they held and laboured 
to spread in the world, and which we as a religious body have 
always professed and most surely believed; the work, after careful 
attention, was approved ; and the author, Thoma& Evans, is at liberty 
to publish it: it being hoped that it will be beneficial, not only to the 
members of our own Society, but to such others as are desirous of 
correct information, and a clear understanding of the coincidence 
of sentiment and unity of faith, which has continually subsisted in 
and among our worthy predecessors, and the faithful members of 
our Religious Society, down to the present day. 

Extract from the Minutes. 

JONATHAN EVANS, Clerk. 



CONTENTS. 



Page 
Preface ix 



SECTION FIRST. 

Of the One only true God, and the Three that bear record in 
heaven 1 



SECTION SECOND, 

On the Divinity and Offices of our Lord and Saviour Jesus Christ 26 

SECTION THIRD. 
On the Holy Scriptures 236 

Conclusion - . . _ . 304 



AUTHORITIES QUOTED, OR REFERRED TO, IN THIS WORK. 



A. 

Benjamin Antrobus, xviii. 207. 220 
Richard Ashby, xxiii. 20. 156. 275 
Aaron Atkinson, xxiii. 160 
Thomas Atkins, xxvi. 
Alexander Arscott, 201. 303 

B. 

Robert Barclay, xvii. xxv. xxix. 4 to 6. 

39 to 46. 239 
John Bumyeat, xxi. xxvi. 16. 143 
John Banks, xxiii. 193 to 196 
Thomas Beaven, xxiv. 21. 282 
Joseph Batt, xxvi. 
John Blakeling, xxvi. 
Thomas Bur, xxvi. 
John Buy, xxvi. 

Edward Burrough, xxxii. 12. 97. 258 
Giles Barnardiston, xxix. 125 
Edward Bourn, 15. 124. 265 
John Bowater, 23. 207 to 219. 220 
William Bingley, 23. 207 to 219 
George Bishop, 95 
William Bayly, 121 
Elizabeth Bathurst, 137. 268 
Thomas Bayles, 185 
John Bowne, 206 
John Blundstone, ibid. 
William Byles, 206 
Edward Brook, 220 
Thomas Barker, 220 
Benjamin Bealing, 220 
Bristol Meeting of Men Friends, 297 

C. 

John Crook, xiv. xv. xxxiii. 18. 110 to 

114. 121. 168 
William Chandler, xxii. 17. 145. 269 
Benjamin Coole, xxiii. 17. 149. 271 
John Cade, xxiii. 20. 156. 275 
Richard Claridge, xxiii. 20. 165. 276 
Stephen Crisp, xxvi. 205 
James Claypoole, xxvi. 
Thomas Curwen, 15 
Sarah Cheevers, 109 ^ 

Samuel Cater, 130 
Arthur Cotten, 186 
Samuel Crisp, 192. 282 
William Cooper, 206 
William Crouch, 220 
Francis Camfiold, 220 
Thomas Cox, 220 

D. 

William Dowsbery, xv. 94. 257 
Discipline, xxvi. xxvii. 126. 225. 2^7 to 

2.15 
George Dclioni, 186 
John Dolaval, 208 



Thomas Duckett, 205 
John Danson, 220 

E. 

Thomas Ellwood, xxvi. xxvii. xxxii. 158. 

275 
Catharine Evans, 109 
William Edmundson, 148 
Theodore Ecclestone, 168. 220 
John Edge, 220 
Josiah Ellis, 220 
Francis Etteridge, 220 

F. 

George Fox, xii. xiv. xvi. xxxi. 2 to 4. 

28 to 39. 237 
Richard Farnsworth, xiv. xxxi. 14. 257 
John Field, xviii. 20. 152. 201. 207. 274 
John Fiddeman, xxiii. 20. 156. 275 
Samuel Fuller, xxiv. 200. 285 
John Furly, sen'r. xxvi. 
Benjamin Furly, xxvi. 
George Fox the younger, xv. xxxii. 13. 

101 
William Fallowfield, 24. 209 to 219 
Samuel Fisher, 109 
John Furly, 186 
Walter Fawcett, 205 
Joshua Fearon, 205 
Philip Ford, 220 

G. 

Roger Gill, xxiii. 160 
William Gibson, xxvi. 135. 266 
John Gratton, 170 to 174 
George Gray, 206 

H. 

Joseph Hodges, xxii. 17. 145. 269 
Thomas Holmes, xxvi. 
Charles HarfFord, xxvi. 
Thomas Hill, xxvi. 
James Holyday, xxvi. 
Francis Howgill, 12. 100. 260 
William Houlden, 15 
Ellis Hookes, 29. 222 
Richard Hodden, 107 
Luke Howard, 116 
Hartford Quakers, 131 
Roger Haydock, 154. 274 
Robert Ilaskins, 177. 186 
Benjamin Holme, 197 — 283 
Thomas Hudson, 220 
John Hall, '220 
John llarwood, 2'20 
Ricliiird I luhborthoni, '2'>^^ 

I .V .1. 
Andrew JaftViiy, xix. 
Henry Jackson, xxvi. 



Vlll 



LIST OF AUTHORITIES. 



Thomas Jany, xxvi. 
Samuel Jciinin^, 2CHj 
William Ingram, 220 
Abraham Johnson, 220 
James Jackson, 2GG 

K. 

Joseph Kirkbridc, 203 



Patrick Livingston, xviii. 207 
Francis Lea, xxvi. 
Gawen Lowry, 26 
Thomas Laythes, 140 
Clement Lake, 142 
Benjamin Lindley, 169. 280 
Thomas Lloyd, 205, 206 
John Lynam, 206 
Thomas Lower, 220 
Gilbert Latey, 220 

M. 

Charles Marshall, xx. xxvi. 24. 117. 209 

to 219. 220. 264 
Francis Moore, xxvi. 
James Mammeck, xxvi. 
Richard Martin, 131 to 135 
Evan Morris, 205 
GeorjTc Maries, 205 
Daniel Munro, 207 
William Mead, 220. 287 
/ William Macket, 220 



Francis Newton, 



N. 



O. 



John Osgood, xxvi. 287 
Griffith Owen, 206 
Robert Owen, 206 
George Oldner, 220 

P. 

Alexander Parker, xv. 

Isaac Pennington, xv. 10, 11. 05 to 93. 

127. 254 
William Pcnn, xvi. xviii. xxvi. 6, 7, B. 46 

to 66. 158. 160. 164. 243 
Alexander Pyott, xxii. 17. 145. 269 
Daniel Phillips, xxiii. xxxiv. 188. 280 
James Parke, 24. 209 to 219 
Edward Plumstead, jr. 131 to 135 
WUliam Phillips, 220 
William Paul, 220 

K. 

George Rook, xvi. 61 

Ambrose Rigge, xxvi. 23. 186. 209 to 219 

Thomas Robinson, xxvi. 

Abraham Rutt, 131 to 135 

Michael Russel, 220 

Robert Ruckhill, 263 



S. 
Humphrey Smith, xv. 93. 255 
William Smith, xv. 1 14. 186 
Thomas Story, xvi. xxiii. 61. 160 
Anthony Sharp, xvi. 61 
Alexander Seaton, xviii. 207 
Francis Stamper, xviii. 
William Sewell, xxii. 
Richard Snead, xxvi. 
Stephen Smith, xxvi. 267 
William Shewen, xxvi. 16. 136. 264 
U. Sweeting, 131 to 135 
H. Stout, 131 to 135 
Christopher Story, 174 
John Simcock, 206 
Paul Saunders, 206 
John Stringfellow, 220 



John Tomkins, xxii. 179 to 185. 270 
Christopher Taylor, xxxii. 124 
Richard Thomas, 131 to 135 
Thomas Thackara, 205 
William Townsend, 220 
Thomas Twinbarrow, 206 

U. 

Thomas Upshcr, 176. 279 



John Vaughton, xviii. 9. 23. 129. 207 to 

219. 287 
Richard Vickris, xxvi. 
Daniel Van De Wall, 186 

W. 

George Whitehead, xvi. xvin. xix. xxi. 

8, 9, 10. 23. 28. 52. 66 to 85. 205. 207 

to 219. 249. 287 
John Watson, xxi. 16. 143 
Joseph Wyeth, xxiv. xxxiii. 19. 161.272 
William Welch, xxvi. 
Henry Wood, 15 
William Wilson, 15 
John Whitehead, 105. 263 
J. Webb, 131 
Samuel Watson, 141 
Henry WUlis, 206 
William Walker, 206 
Nicholas Wain, 206 
WilUara Watson, 206 
Richard Walter, 206 
Samuel Waldenfield, 207 
Joscjih Wascy, 220 

Y. 

William Yardley, 206 
Yearly Meeting, 221 to 227. 233, 234. 
288 



The whole number of authorities is one hundred and cighty-livi 



PREFACE. 



The design of the following compilation is to exhibit 
the doctrinal views of the early members of the rehgious 
Society of Friends in their own language; and to prove, 
by the concurrent testimony of numerous cotemporary 
writers, that they sincerely believed, and openly avowed, 
the great fundamental truths of the Christian religion. 

Notwithstanding nearly two centuries have elan^'-^d 
since the rise of the Society, during which period many 
treatises explanatory of its views have been pubhshed, 
yet at the present day there exists a contrariety of opi- 
nions respecting the faith of the primitive Quakers. 
This has not arisen from any deficiency of full and 
explicit declarations of their belief; for these are nume- 
rous, comprehensive, and perspicuous. But these decla- 
rations lie scattered among a great mass of controversial 
works, written more than a century ago; possessing 
little of the attractive novelty of modern literature, and 
withal so voluminous, that few persons have either the 
inclination or the leisure to examine their instructive 
pages. These circumstances, added to their great scar- 
city, have occasioned their being little read even by the 
members of our own Society, and hence many are not 
aware of the plain and positive avowal of their Christian 
belief, which our worthy predecessors repeatedly made. 
Too many among us have grown up in ignorance of those 
precious do'iniies, in support of which liicir forefathers 
endured the heat of cruel persecution, suffered patiently 
the loss of property, imprisonment in loathsome and un- 
healthy dungeons; and even sealed their testimony with 



X PREFACE. 

the sacrifice of life, rather than renounce the holy profes- 
sion which tliey liad espoused. 

It is certainly much to be regretted, that there should 
be any want of information on subjects of such great im- 
portance, so intimately connected with the welfare, and 
even the existence, of our religious Society; and in which 
every rightly exercised member must feel a deep and 
earnest interest. It surely becomes those who have the 
charge of educating children, seriously to consider whe- 
ther the acquisition of this knowledge, ought not to form 
a prominent feature in every system of religious instruc- 
tion, and V. hether the neglect to inipart it, is not a breach 
of that dnty which they owe to the tender objects of their 
care, for which an awful responsibility must devolve upon 
them. 

That there are some expressions to be found in the 
writings of our early Friends, the ambiguity of which has 
furnished an opportunity to prejudiced persons greatly to 
misrepresent their meaning, will not be denied by any 
who arc conversant with their works. It is equally true, 
that there have seldom been wanting, either envious op- 
posers, or pretended admirers, who have been prompt to 
take every advantage which inaccrrnr^; or inadvertence 
of expression has thus furnished. A.:( -: ;> oiton the ig- 
norance of our own members on these subjects h-^ - rr,* 
oftly disqualified them for vindicating the Christian faith, 
of their forefathers, but rendered them the dupes of such 
designing and artful men. ) Hence it has happened, that^ 
through the prejudice and ill will of some, and from the 
want of better information in others, the genuine doc- 
trines of true Quakerism have been perverted, and the 
Society most unjustly misrepresented as rejecting the 
fundamental doctrines of the gospel of our Lord and 
Saviour Jesus Christ.; Of this illiberal and ungenerous 
treatment, both the ancient and modern Friends have 
much cause to complain. It has been again and again 
practised towards them, from the infancy of the Society 



PREFACE. XI 

to the present period. It is, however, a favourable cir- 
cumstance for the present generation, that our primitive 
Friends were assailed with these unjust accusations, in- 
asmuch as it induced them repeatedly to issue to the 
world, the most solemn and explicit confessions of the 
criptural soundness of their faith, on those very points 
e pecting which a difference of sentiment now exists. 

The peculiar views which the Society entertained of the 
.spiritual nature of the gospel dispensation rendered its 
members obnoxious to much opposition from high profes- 
sors, who were little acquainted with the practical and re= 
^iovating influence of true rehgion. Many and serious were 
■le accusations which their enemies arrayed against them= 
They were charged with denying the scripture doctrine 
of the Holy Three that bear record in heaven. Father, 
Word, and Spirit, One God, blessed for ever; because they 
confined themselves strictly to scripture language, and re- 
jected the word Trinity as one of human invention. Yet, 
at the same time, they readily acknowledged their full 
and unquahfied assent to all that the sacred penmen had 
recorded relative to this solemn and mysterious subject. 
Considering the title of the Word of God as exclusively 
belonging to Jesus Christ our Lord, they viewed the 
application of it to the inspired writhigs as erroneous, and 
unauthorised by the scriptures themselves. They be- 
lieved the sensible influences of the Holy Spirit to be the 
; rimary rule of faith and life, and therefore could not 
conscientiously accord this epithet to the scriptures, how- 
ever cxceflent in themselves. From these circumstances, 
their opposers i iok occasion to misrepresent them, as 
denying the auJienticity and divine authority of those 
sacred recordy, though Friends constantly admitted, and 
mdecd always declared, that they were the words of God, 
^spoken by the Holy Ghost tlirough holy men of old; a 
secondary rule subordinate to tlie spirit; the best and only 
outward standard and test, for dctcrminini^thc soundness 



XU PREFACE. 

of doctrines, and to which they constantly appealed as 
the authority for the truths they promuli^atcd. 

A primary and fundamental article of their faith, was a 
belief in the immediate and effectual operation of the 
Holy Spirit, or grace of God, freely shed abroad in the 
hearts of all mankind, through the coming and sufferings 
of our Lord and Saviour Jesus Christ. When George 
Fox and his cotemporary labourers were called forth to 
preach the gospel of life and salvation, this blessed holy 
scripture doctrine, was too httle known or believed in by 
the generality of Christian professors. The practical 
heart-changing eifects of pure and undefiled religion Avere 
in many instances superseded by a routine of ceremonial 
duties, the performance of which was marked with cold 
indifference or obvious dislike, and which, though they 
might amuse the head with the show of religion, left the 
heart unregencrated, the will unsubdued, and the appe- 
tites unmortified. Being brought, through the mercy of 
God in Christ Jesus, to see their corrupt and undone con- 
dition by nature; having not only felt the necessity, but 
realised the blessedness of being born again, created 
anew in Christ Jesus unto good works, our worthy prede- 
cessors w^ere led mainly to insist upon the importance of 
the new birth, and to inculcate the doctrine of the uni- 
versality and efficacy of the grace of God, as essentially 
requisite to be believed in and obeyed, by all those who 
expected to be made partakers of that life and immortal- 
ity, which are brought to light in the gospel of the 
dear Son of God. They not only believed in, and preach- 
ed Him as " God manifest in the flesh" of that prepared 
body, in which he appeared at Jerusalem and sojourned 
amongst men; "justified in the Spirit, seen of angels, 
preached unto the Gentiles, believed on in the world, and 
received up into glory;" but also as the Light of men— ^ 
as the glorious Luminary of the intellectual w^orld; as 
the eternal Sun of righteousness, a ray of whose ineffable 



PREFACE. Xlli 

brightness shines into every human soul, " to give it the 
hght of the knowledge of the glory of God in the face of 
Jesus Christ." 

The divinely inspired record of his coming in the flesh, 
his miraculous conception and birth of the Virgin Mary, 
his holy life, mighty miracles, meritorious sufferings, and 
propitiatory death, his glorious resurrection, ascension in- 
to heaven, mediation and intercession vi^ith the Father, 
they also held as necessary to be sincerely believed, by 
all those who, through the good providence of God, were 
brought to the knowledge of these sacred records. But 
these important truths being fully accredited by the great 
body of Christian professors, there was less occasion fre- 
quently to hold them up to view. Friends were appre- 
hensive also, that too many were resting their hopes of 
salvation, upon the mere assent of the understanding to 
these essential doctrines, without permitting them to have 
a practical effect upon their lives and conversation. 
Hence those faithful ministers of the gospel believed it 
their duty to turn the minds of the people inward, to the 
spirit and power of Christ Jesus revealed there, that, 
through obedience thereto, they might really experience 
Him to be their Redeemer and Saviour. But this was 
not done in opposition to Christ without, for they solemn- 
ly declared that they never meant thereby, in the least 
degree to invahdate or slight those blessed advantages, 
which, in infinite mercy, and wisdom inscrutable, are 
offered to mankind through the outward manifestation, 
the sufferings and death of the adorable Son of God. 

Notwithstanding these repeated declarations of the 
soundness of their faith, the enemies of the Society great- 
ly misrepresented and perverted the doctrine of the light 
of Christ in the soul of man. They pretended to infer 
from it that the Quakers denied Jesus Christ, as ho ap- 
peared at Jerusalem, to be the Saviour of men — that they 
believed the Godhead or ivhole Christ to be in them, thereby 
equalling themselves with Him, and rejecting all belief in 



a: IV ruEFAcn. 

Jesus Christ, except as the Spirit in man. They Ukcwise 
charged Friends with allegorizing away the sufferings and 
blood of Jesus, by making them only typical of the inward 
operations of the Light — and with holding the erroneous 
notion, that He was nothing more than a great prophet, 
supereminently endued with the Spirit of God, which 
dwelt in him no otherwise than in us. 

These unfounded charges were met, on the part of the 
Society, with the most solemn and unequivocal denial. 
Nor did Friends rest satisfied wdth a mere nesfative as- 
sertion of what they did not believe. In a subject of such 
high concernment, they deemed it an incumbent duty to 
declare, in the most exphcit and positive manner, what 
they did believe^ in order that the world might know they 
really were what they professed to be — sincere and hum- 
ble believers in all the doctrines of the Christian religion. 
To satisfy every doubt, and silence every cavil, they pub- 
lished repeated declarations of their faith, drawn up in 
language that can neither be misunderstood nor equivo- 
cated; and though these are not called creeds, nor pre- 
sented for subscription to those w^ho apply for member- 
ship amongst them, yet they are essentially and pro- 
perly, the articles of faith, and the outward bond of union 
of the religious Society of Friends. 

Some of these it will be proper to notice, in order to 
refute the false and foolish objection which is sometimes 
raised against modern treatises on doctrinal subjects; 
that Friends have no settled code of doctrines, nor any 
WTitten declaration of their behef 

The first confession of faith which I find recorded, is 
by Richard Farnsworth, published in the year 1658, 
about ten years after George Fox commenced his mini- 
stry. It is entitled, " A Confession and Profession of 
Faith in God, by his people who are in scorn called 
Quakers." An extract from it will be found in the first 
section of the following work. In 1 668 and 1671 this was 
reprinted, with some other treatises, by John Crooke, 



PREFACE. XV 

William Dewsberry, Humphrey Smith, Isaac Pennington, 
and Alexander Parker, in a work entitled " The Princi- 
ples of Truth, being a Declaration of our Faith who are 
called Quakers." 

About the year 1659, George Fox the younger publish- 
ed a " Testimony concerning the Father, Son, and Spirit, 
&c." and in 1661, being imprisoned for his faithful tes- 
timony to the truth, he issued a paper containing " a 
demonstration of his faith in four particulars," viz. " con- 
cerning Jesus Christ, the Saviour of the world ; 2. con- 
cerning justification; 3. concerning the resurrection; 4. 
concerning everlasting glory and eternal misery." 

In 1662, John Crooke published a declaration of the doc- 
trines and belief of Friends, under the title of ^'- Truth's 
Principles, or those things about doctrine and worship 
which are most surely believed and received among the 
people of God called Quakers," &c. This was reprinted 
in 1668 and 1671, with the additions, and under the title, 
above noticed. 

In 1664, William Smith pubhshed " A catechism, wherein 
many truths are plainly opened by way of question and 
answer, which may be a help and furtherance unto all 
tender-hearted people, who are breathing after the Lord^ 
and wait for redemption and salvation by Jesus Christ. 
Also, something concerning tlie foundation and principle 
of the poor afflicted people of God called Quakers, and 
of their faith, and love towards God, and their good will 
unto men, being also plainly demonstrated by way of 
question and answer." This latter part contains a decla- 
ration of the faith of the Society on several points of 
doctrine. 

The Society of Friends having been repeatedly accused 
of denying the Christ who died at Jerusalem, as well as the 
holy scriptures, Isaac Pennington published a declaration 
of their faith on these points, in an essay entitled "Aninci- 
tation to Professors, &c." printed in the year 1667. In an 
essay under the title of *^ A Question to the Professors of 



IVl PREFACE- 

ChristianitT. ^c.'* published in the same year, he has 
inserted a conlession of the scriptural faith of the Society 
in the divinity, and propitiatory sacrifice of Jesus Christ 
our Lord. In another work, written in the year 1 660. be 
gires a very full and clear declaration of the faith of 
Friends in the doctrine of the sacred scriptures relatire 
to the Holy Three that bear record in heaven. See his 
1\ orks, ToL i. p. 353, 

In the year 1668. Wilham Penn being imprisoned in the 
Tower on the charge of denying the dirinity of Christ, 
issued a declaration of his faith in Him. which is contain- 
ed in his - Innocency with her Open Face. Ace." It com- 
mences thus : I sincerelv own and unfeignedlv beheve. 

In 1671. George Whitehead and William Penn wrote a 
treatise entitled ~ A Serious Apology for the Principles 
and Practices of the people called Quakers, ^c."* in which 
they give tbrth a declaration of faith on behalf of the So- 
ciety of Friends. Two years after this. William Penn pub- 
lished his - Inyahdity of John Faldo's Vindication :"" in this, 
he makes another confession of faith, which he thus intro- 
duces : — - I will end my part herein, with our most solemn 
confession in the holy fear of God. that we beheve. &c.^ 

In 1698. a paper called ~ Gospel Truths,"" containing a 
declaraticm of the doctrines of Friends, drawn up and 
signed by William Penn. Thomas Story. Anthony Sharp, 
and George Rook, was presented to the bi?h<^ of Cork. 
•^ Published.*" says Penn. - to inform the moderate enqui- 
rer, and reclaim the prejudiced to a better temper, which 
God grant, to his glory and their peace,^ Works, vol iL 
p. 835. It consists of eleven articles. 

About the year 1671. George Fox being in the Island of 
Barbadoes, (bund that the opponents of the Society were 
endeavouring -to defame Friends with many false and 
scandalous reports," relative to their doctrines: wbere- 
upon he and some others drew up a declaration of their 
Christian faith, ^to go forth in the name of the people 



PREFACE. XVII 



called Quakers, for the clearing of truth and Friends from 
those false reports." 

In 1675, he wrote andpubhshed " A Testimony of what 
we believe of Christ, before he was manifest in the flesh, 
and of his birth and preaching, and what he saith he is 
himself: as also of his sofTering, death, resurrection and 
ascension ; both as he was God and as he was man." 

In 1682, being imprisoned in Worcester jail, he WTote a 
treatise entitled " Somethino^ in answer to all such as 
falsely say the Quakers are no Christians ;" which contains 
a confession of their faith on several of the fundamental 
doctrines of the Christian religion. 

In the year 1673, Robert Barclay published "A Catechism 
and Confession of Faith, approved of and agreed unto, by 
the general assembly of the Patriarchs, Prophets and 
Apostles, Christ himself [being] chief speaker in and among 
them; which containeth a true and faithful account of the 
principles and doctrines which are most surely believed by 
the churches of Christ in Great Britain and Ireland, who are 
reproachfully called by the name of Quakers, &c." The 
Confession of Faith consists of twenty-three articles. It 
has been reprinted many times, both in Enghsh and Latin, 
by direction of the Society. 

In giving a sketch of the principal confessions of faith 
issued by Friends, I must not omit to notice Barclay's 
celebrated Apology. No other work has been so re- 
peatedly sanctioned by the Society, both in England and 
America, or is entitled to higher authority as an exposition 
of their peculiar tenets. It was first printed in Latin in 
1675, and subsequently translated and reprinted in English, 
French, German, Low Dutch, Danish, and parts of it in 
Arabic. In 1705, it had reached the fifth edition, and at 
the present time has passed through more than twelve 
editions in our own tongue. The Society has been at 
considerable pains and expense in distributing this work 
in various parts of the world; and since the period it was 
first published, it has always been held to be of the highest 



XVIU PREFACE. 

authority, botJj among ancient and modern Friends, as a 
standard doctrinal treatise. The followinff extract from 
WiHiam Penn's preface to Robert Barchiy's works, will 
show in wiiat esteem he held the Apology. 

"Jam now come to his elaborate Apolog>', published in 1675, 
entitled, " An Apolo:,'y for die true Christian Divinity, as the same 
is held forth and preached by the people called in scorn Quakers, »S:c. 
dedicated to King Charles the Second." It was the m'>?t compre- 
hensive of all his pieces, published in Latin, Dutch and English, and 
at least twice printed in our own tongue. It came out at the close 
of a long and sharp engagement between us, of this kingdom, and a 
confederacy of adversaries of almost all persuasions. It was his 
happiness both to Hve in a more retired corner, and to enjoy at that 
time, a space of quiet above his brethren : which, with the consid- 
eration of their three or four years toil, and a sense of service in 
himself, put him upon undertaking and pubhshing this discourse, as 
an essay towards the prevention of future controversy. It first lays 
down, our avozced principles of belief and practice^ disting.ii;hed from 
what our enemies are pleased to say in our yiames, who, by making us 
erroneous, give themselves the easier task to confute us ; and then 
triumph. Afler he has stated cur priiiciples, he has put the objections 
which he had collected out of our adversaries' books, or that he did 
apprehend might be made, to those principles, and answers them : 
and lastly cites divers authors, both ancient and modern, especially 
some of the primitive ages, for further illustration, and conlirmation 
of our said belief and practice,''* 

This tribute to the excellence of the work, is confirmed 
by George V> hitehead. Patrick Livingston, Alexander Sea- 
ton. Benjamin Antrobus, Francis Stamper, John Vaughton 
and John Field. In his testimony to the worthy memory 
of Robert Barclay, William Penn says : — 

" He was much exercised in controversy, from the many contra- 
dictions tliat fell upon the truth, and upon him for its sake, in his 
own country chiefly, in which he ever acquitted himself with honour 
to the truth ; particularly by his xVpolog}' for the christian divinity 
professed by the people called Quakers, which contains a collection 
of our principles, our enemies' objections, and our answers, augmented 
and illustrated, closely and amply, with many authorities for confirm- 
ation. Also his book of church government, distinguishing between 
t} ranny and anarchy, imposition and lawlessness, occasioned by the 
scruples of some, and partialities of others, that had a tendency to a 



PREFACE. XiX 

division among us : They are standing books of sound judgment^ and 
good service to the truth and church of God. Nor must his Scripture 
Catexhism be forgotten, in that it opens the mind of truth, upon points 
of doctrine, in the words of the Holy Ghost ; exckiding a!l human 
glosses or interpretation : which is an easy, safe, and peaceable me- 
thod, the tendency of it being to silence, and commend the curiosity 
of man to the text, which all own; and there leave controversy, 
as the best method to unity and peace, next that of the spirit itself." 

George Fox and Andrew Jaftray, have also expressed 
opinions relative to Barclay's works, coincident with those 
above quoted. 

In 1668, the well known controversy took place between 
WiHiam Penn, George Whitehead, and Thomas Vincent, 
a Presbyterian minister ; which led to the publication of 
the " Sandy Foundation Shaken" by Penn, and Whitehead's 
work, entitled " The Divinity of Christ, and Unity of the 
Three that bear record in Heaven, with the blessed end 
and effects of Christ's appearance, coming in the flesh, 
suffering and sacrifice for sinners; confessed and vindi- 
cated by his followers, called Quakers." The prefatory 
epistle to this work, contains a declaration of faith on 
behalf of the Society of Friends. It was printed in 1669. 

In the year 1691, George Whitehead wrote a short 
treatise, entitled " Antichrist in flesh unmasked, and the 
Quakers' Christianity vindicated, &c." in which he gives a 
confession of faith in behalf of the Society. He thus intro- 
duces it : — " To conclude in general against your false 
charges, and manifold abuses and calumnies, contained in 
your said book, and to anticipate further objections on the 
matters herein. We sincerely profess and declare in the 
sight of God and men, &c." 

Francis Bugg having apostatized from the faith, and 
become a bitter enemy to the Society of Friends, used 
great exertions, by false and malicious accusations, to vilify 
their character and hold them up to public censure, as 
denicrs of the Christian reli«^ion. Georo^e Whitehead 
was particularly the object of his abuse ; and in his own 
defence, as well as for the reputation of the Society of 



XX PREFACE. 

which he was an honourable member, he found it his duty 
several times to reply to Bugg's pamphlets. One of these 
replies, entitled •• Innocency triumphant over the insolency 
and outrage of a Self-condemned Apostate," contains a 
declaration of the Christian doctrines of Friends, which 
he thus commences : — •• Our Christian testimony re-assum- 
ed in the aftirmative : To all Christian, sober, impartial, 
and judicious people, to whom the.-e presents shall come, 
salutation in the love and good ^nli of the only true God, 
and his dear Sou Jesus Christ, whom he hath sent. To 
prevent mistake, and remove misrepresentation, in the 
matters folloA\ing, these are sincerely to testify and declare, 
that we sincerely own, profess, and confess. Ace. «Scc.'' 

In the fifth month 1674, Charles Marshall wrote an es- 
say entitled •• A Warning to Opposers. «kc." in which, 
after speaking of the imrighteous means made use of by 
the heathens formerly, to render the primitive Christians 
odious, and to justify the cruelties indicted on them, he 
says. - So hath there been an endeavour in our day to 
misrepresent the servants and people of the Lord, as de- 
ny ers of salvation by Jesus Christ, making his birth in 
Bethlehem of Judea, his travails, sufferings, blood, death, 
resiu-rection. and ascension, of no value : deuyers of the 
scriptures of truth: and instead thereof, preaching up sal- 
vation by meritorious works of our own ; and. in short, 
representuig us as enemies to Christianity: concerning 
which charges, and every particular of them. full, clear, 
and demonstrative answers have been and are ofiven. unto 
which I refer all unsatisfied persons. That which lies on 
my spirit at this time, is to declare, in the presence, name, 
and power of tlie everlasting God. that these things spoken 
and written of us, are as false as the accusations of the 
Pharisees concerning Christ Jesus, and as false as the ac- 
cusations of the Jews concerning the apostles." Works, 
p. 129. To confirm this assertion, he gives forth, in the 
name of the Society, a declaration of their faith; the first 
article of which reads thus : — For, first, we declare to all 



PREFACE. XXi 

nations, tongues, and languages, that we believe in the 
one, holy, everlasting God." 

The next declaration of faith I shall notice, is contained 
in a treatise, written in the year 1688 by John Burnyeat 
and John Watson, entitled " The Holy Truth and its Pro- 
fessors defended, &c." in answer to a letter written by L. 
Walton, who exhibited many false accusations against the 
Society. In replying to these calumnies, they say, "- And 
as for our faith and principles, they have been pubhshed 
to the world both by words and writing, they have not 
been hid in a corner ; so that any that had a mind to con- 
cern themselves against us, and yet as wise men, would 
not judge without an understanding, lest, like thee, they 
should speak evil of the things they did not understand, 
might easily be informed what our principles are." They 
then give a summary of the faith of Friends on several 
points of Christian doctrine. 

In the year 1689, soon after William and Mary came to 
the throne of Great Britain, a bill was introduced into 
parhament, for the relief of the Protestant subjects of the 
realm, from various penalties to which they had been lia- 
ble on account of their rehgion. This bill, which event- 
ually became a law, and is known as " The Toleration 
Act," required, that such as availed themselves of its pro- 
visions, shoidd subscribe a declaration of their belief in 
certain fundamental principles of the Christian religion. 
The form of the declaration, drawn up by a commit- 
tee of Parliament, not being agreeable to Friends, 
George W^hitehead and others, on behalf of the Society, 
framed a substitute, which was presented to the Commit- 
tee, and adopted. It commences thus : — " I profess faith 
in God, the Father, &c." 

In the same year a pamphlet was published, entitled 
"TheChristianity of the people commonly called Quakers 
asserted, against the unjust charge of their being no Chris- 
tians." This pamphlet contains a declaration of the doc- 
trines of the Society, relative to the Three that bear record 



XXll PREFACE. 

in heaven, the divinity and offices of Jesus Clirist, justifi- 
cation through him, and the divine authority of the holy 
Scriptures. 

The controversy which arose out of the apostacy of 
George Keith, and the false charges which he made 
against Friends, called forth several declarations of faith 
on the part of the Society. One of these is worthy of 
particular notice. It was issued in the year 1693, and 
may be found in the second volume of Sewell's Histo- 
ry, page 499. Sewell thus notices it : — •• And since he 
(George Keith) had contradicted that, which formerly 
he had asserted and defended in good earnest, and 
charged the Quakers with a behef which they never o^vn- 
ed to be tlieirs, they found themselves obliged pubhcly to 
set forth their faith mien: in print, which they had often 
before asserted both in words and in writing; thereby to 
manifest that their belief was reaUy orthodox, and agree- 
able with holy scripture."' It is signed by eight Friends* 
on behalf of the Society. 

Francis Bugg having charged the Society with being 
Socinians, and denpng the divinity of Jesus Christ and the 
authenticity of the Holy Scriptures, 6:c. a confession of 
faith sio-ned by thirty-one* persons, showing that Friends, 
ever since they were a people, have always sincerely be- 
lieved in these doctrines, was presented to Parhament in 
the same year. 

In 1693, William Chandler. Alexander Pyott, and Joseph 
Hodges, published a work entitled •• A Brief Apology in 
behalf of the people in derision called Quakers :'' which 
contains a ftdl and clear declaration of faith on behalf of 
the Society. 

John Tomkins, in the preface to his '• Harmony of the 
Old and New Testament.'' printed in 1694, has given a 
comprehensive and explicit declaration of the doctrines 
of the religious Society of Friends. 

* The names of the Friends who signed these coafesaions of fiiith, will be found 
la the second section of the Ibllowing work. 



PREFACE. XXIU 

In his " Brief Concordance of the Names and Attributes, 
with sundry texts, relating to our blessed Lord and Saviour 
Jesus Christ," pubhshed in 1697, he has inserted a parti- 
cular confession of our Christian behef concerning Him, 
both as manifest in the flesh, and now come the second 
time, in Spirit. 

A scurrilous and abusive pamphlet, under a fictitious 
name, having been pubhshed against William Penn, and 
the Society of Friends at large, Benjamin Coole wrote a 
refutation of it, entitled " The Quakers cleared from being 
Apostates, &:c." published in 1696. In this work, the au- 
thor has inserted a confession of faith on behalf of the 
Society, beginning with these words, viz. " We believe in 
One God, the Father Almighty," kc. &c. 

In the year 1699, Richard Ashby, John Fiddeman, and 
John Cade, replying to several accusations brought against 
the Society, published a declaration of the Christian faith 
of Friends, in order to show its conformity to the testi- 
mony of the Sacred Records. 

Thomas Story, in his Journal, page 173, has inserted a 
declaration of the faith of the Society of Friends, given 
forth by himself, Aaron Atkinson, and Roger Gill, while 
travelling together on rchgious service in America, in the 
year 1699. 

Daniel Phillips, in his "Occasional Defence of the Prin- 
ciples and Practices of the People called Quakers," &c. 
pubhshed in 1703, has inserted a confession of the faith of 
the Society, in the fundamental doctrines of the Christian 
religion. See p. 249. 

In the year 1704, John Banks wrote " A true testimony 
concerning his faith in Christ ;" which he also declares 
to be the faith of the primitive Friends, whom he had 
known and conversed with in his early life. See p. 295 
of his works. 

Richard Claridge, in his '* Essay on the Doctrine of 
Christ's Satisfaction," printed in the year 1726, makes a 
very full declaration of the belief of the Society of Friends 



XXIV PREFACE. 

in our Lord and Saviour Jesus Christ and his offices. See 
his works, p. 111. 

Samuel Fuller, in his "Serious Reply," published in 
1728, gives a copy of an ample confession of faith, issued 
by Thomas Beaven, on behalf of the Society of Friends. 
See p. 144. 

In the year 1731, the Men's Meeting of Bristol, publish- 
ed a declaration of the ancient principles and faith of the 
Society of Friends, entitled " The Primitive Testimony of 
the people called Quakers, &c.'' 

I apprehend that the list which is here exhibited, though 
it does not embrace the whole, will fully w^arrant the as- 
sertion, that no body of rehgious professors have published 
more ample, explicit, or numerous declarations of their 
belief, than the Society of Friends. They were peculiarly 
obnoxious to misrepresentation ; they were publicly and 
privately slandered, and every means resorted to by their 
enemies, in order to render them odious to the public. 
From the feelings and manners of the age in which they 
appeared, few modes of effecting this ungenerous purpose, 
promised greater success, than representing them as no 
Christians. Hence this charge was again and again re- 
newed in different forms and on various grounds, and 
Friends were obliged to reiterate as frequently their solemn 
declarations of the scriptural soundness and consistency 
of their doctrines. This may account for their being so 
numerous, as well as for the variety of subjects embraced 
in them. 

Joseph Wyeth, in his " Switch for the Snake," after 
reciting the faith of the Society in the Three that bear 
record in heaven, and the divinity and manhood of our 
blessed Lord and Saviour Jesus Christ, makes these per- 
tinent observations : — " Reader, these, and all other testimo- 
nies recorded in Holy Writ, testifying to the manhood as 
well as the divinity of Jesus Christ, we do, and always did^ 
sincerely own ; so that should our books, which treat 
diiectly on this subject, and abundantly more largely and 



PREFACE. XXV 

particularly than here it can be, be collected, they would 
make many volumes. Yet such hath been, and is, the in- 
veterate malice of our enemies, that our writings (no more 
than our words) must not mean what we so often and 
solemnly have declared we do mean by them ; but what 
our adversaries will have them to mean ; that so they may 
not seem to want proofs for these their false and envious 
charges. What now remains for us to do, but still to 
persevere in our true and scriptural belief, and to repeat 
our testimonies of it, to the envious objections of ene- 
mies, and for the satisfaction of the sober inquirer." 
Page 192. 

I am aware that many of these testimonies appear only 
as the evidence of an individual, relative to the belief of a 
people with whom he was in religious fellowship. Ad- 
mitting this to be the fact — still they are so numerous ; 
are written at periods so diverse, and by persons living so 
distant from each other ; and yet exhibit in themselves so 
perfect a coincidence and harmony on every essential 
article of the Christian religion, that as a whole, they 
present a weight of evidence and authority in support of 
the genuine behef of the Society, which must be consid- 
ered final and prescriptive. 

There is however another circumstance, which adds 
greatly to their authority, and justly entitles many of them 
to the character of Society acts — declarations, sanctioned 
officially by the proper officers of the church. I allude to 
the practice of submitting maiuiscripts intended for pub- 
lication, to the inspection of the Morning Meeting, or to 
the Meeting for Suffiirings, in London, which appears to 
have been the usage amongst Friends from a very early 
period. 

I am unable at present to fix the exact date at which 
these meetings were established ; but [ find by reference 
to the works of Robert 13arclay, that the morning meeting 
existed prior to the year 1670, as it a|)|)(;ars that his 
" Anarchy of the Ranters" was submitted to it Ibr cxami- 



XXVl PREFACE. 

nation, and there fully approved. It is also evident that 
it was customary for Friends, intending to publish any 
works relative to the principles and doctrines of the So- 
ciety, to lay the manuscripts before that meeting for its 
judgment. For in a testimony given forth in the year 
1679, against Wilham Rogers, signed by thirty-three* 
Friends, they say — "Forasmuch as William Rogers, of 
Bristol, hath lately written a book in manuscript, against 
a book of Robert Barclay's, entitled the Anarchy of the 
Ranters, and approved at the second day's meeting in 
London, and hath dispersed his manuscript in several 
parts of this nation, without so much as first giving either to 
the said Robert Barclay in particular, or the second day's 
meeting in general, an account of his scruples or dissatis- 
faction concerning the said book of Robert Barclay's ; 
contrary to all rules of brotherly love, Christian fellowship, 
gospel order^ and exemplary practice of the church of Christ, 
to the defamation of the said Robert Barclay, the great 
derogation from the Christian authority of the said meetings 
and the general disservice of truth, 6:c." William Rogers 
condemned his conduct in not submitting his manuscript 
to the judgment of the morning meeting before he gave it 
publicity; but afterwards he joined with Wilkinson and 
Story, in their separation from Friends, and wrote several 
very abusive treatises against the Society. One of these, 
miscalled " The Christian Quaker, distinguished from the 
Apostate and Innovator,*' was answered by Thomas Ell- 
wood, in a work entitled, " An Antidote against the infec- 
tion of William Rogers' book, &c." pubhshed in 1682, 
in which Thomas Ellwood thus speaks of the morning 
meeting: ^ 

* The names of these Friends were : Henry Jackson, Joseph Batt, Thomas 
Ilohiies, John Burnyeat, Francis Moore, Stephen Crisp, Thomas Jany, Richard 
Vickris, W^illiam Gibson, Ambrose Rigge, Richard Snead, James Mammeck, Tho- 
mas Atkins, John BlakeHng, Charles Harfford, John Furly, sen. Benjamin Fnrly, 
Francis Lea, Thomas Ellwood, William Welch, Stephen Smith, Thomas Bur, 
Thomas Robinson, George Keith, John Buy, Thomas Hill, Gawen Lowry, Charles 
Marshall, John Osgood, William Peim, James Holyday, James Claypoole, William 
Shewen. 



PREFACE. XXVU 

"Thou takest occasion to mention the second day's 
weekly meeting in London, wherein, amongst other servi- 
ces, such books as are written for the service of truth, arc 
usually read over, before they are committed to the press ; 
which thou confessest to be a necessary service, yet 
because thou wouldst find fault with every thing, thou 
quarrelest with this also." Page 127. 

Joseph Wyeth, in his supplement to the hfe of Thomas 
Ellwood, alluding to an epistle which he wrote in the 
year 1694, on the occasion of George Keith's separa- 
tion from the Society, says — "When our friend Thomas 
Ellwood had written this epistle, he went up to London 
with it, and presented it to the second day's morning 
meeting, where such books and writings of Friends, 
as are intended for the press, used to be read and consider- 
ed, &c." 

The following rules of disciphne will further illustrate 
the subject, viz. — 

"The ancient and approved practice of our religious 
Society, respecting the revision of manuscripts by the se- 
cond day's morning meeting, and the minutes on that 
subject, having been considered, it is the judgment of this 
meeting, that the said practice be invariably observed, viz: 
that no books concerning the principles of Friends be 
printed, without being carefully read, and corrected if 
necessary, by the morning meeting in London. 

" That the meeting for sufferings take the care of in- 
specting, ordering, regulating the press, and printing of 
books; and in whatever matter relating to the printing of 
books, the country Friends find themselves aggrieved, that 
they write to the said meeting, who arc to redress the 
same, and that no books be reprinted without the said 
meeting's direction." 1679-1672. 

From these quotations it is evident that the early prac- 
tice and order of the Society were, that doctrhial treatises 
should be examined and approved before they ^vere pub- 
lished. Inasmuch, therefore, as confessions ol' faith, above 



XXVIU PREFACE. 

all other writings, immediately interested the whole body 
of Friends, it is reasonable and fair to conclude that they, 
in an especial manner, would be submitted to the inspec- 
tion of the proper meetings designated for that purpose. 
Local circumstances might sometimes render a compliance 
with the rule difficult or impracticable; but from the high 
standinof and character of the individuals whose names are 
associated with those I have selected, we may safely infer 
that they would not infringe on the established order of 
the discipline: the conclusion is therefore irresistible, that 
these declarations ought to be received as official acts of 
the Society. 

It will perhaps be objected that, numerous as these con- 
fessions of faith are. the Society of Friends never required 
those w^ho applied for membership, to subscribe any writ- 
ten form of faith. I admit that this is the case: and the 
same assertion will hold good as regards every denomina- 
tion of Christians with which I am acquainted. The mere 
act of underwriting any form of faith, however perfect in 
itself, could make no man a believer in the doctrines it 
contained, and consequently could be of httle advantage. 
But while Friends did not demand such a prehminary to 
admission within their communion, they most certainly did 
then, and now do. require that those who are received 
amongst them, should profess and believe in all the fimda- 
mental doctrines of the Christian faith. They did not rest 
satisfied with even the most solemn and sincere confessions 
of their beUef as a Society collectively, but they took care 
that their members individually, should not contravene those 
public declarations, by professing notions repugnant there- 
to; and where any did thus openly depart from the belief 
of the Christian religion, and the acknowledged faith of 
the body, they testified against such, and separated them 
from their fellowship and communion. For proof of this 
assertion. I appeal to the caseof Jeffery Bullock, who was 
disowned from the Society previous to the year 1676, for 
denying that Jesus Christ, who was crucified at Jerusalem, 



PREFACE. XXIX 

was the Saviour and Judge of the world; and also for 
rejecting the efficacy of his propitiatory sacrifice on the 
cross, for the remission of sins past. Some further par- 
ticulars relative to this case, will be found in the extracts 
from Giles Barnardiston's pamphlet, in the following pages. 
Another decisive proof of the correctness of the position 
I have made, is to be found in the rule of discipline made 
in 1694, which expressly directs that persons who are 
unsound in doctrine, shall be dealt with, in order "that 
the truth, church, or body of Christ, may not suffer by any 
particular pretended member that is so corrupt." 

I apprehend that nothing more can be required to con- 
vince any intelhgent, unprejudiced mind, that the Society 
of Friends has always recognized a behef in the doctrines 
of the Christian religion, as a necessary qualification for 
religious membership; and that where any have openly 
departed from the faith, they have been separated from 
the fellowship of the body. The propriety and even neces- 
sity of this course, cannot be more fully and clearly illus- 
trated than by the following extracts from the " Anarchy 
of the Ranters," by Robert Barclay; a work which was 
examined and approved by the Society in the year 1676, 
and has been reprinted many times since under its autho- 
rity and direction. It may therefore be considered as con- 
veying the long established and acknowledged sentiments 
of Friends on the subject under discussion. 

" Now I say, we being gathered together into the belief of certain 
principles and doctrines, without any constraint or worldly respect, 
but by the niere force of truth upon our understanding, and its power 
and influence upon our hearts ; these principles and doctrines, and 
the practices necessarily depending upon them are, as it were, the 
terms that have drawn us together, and the bond^' by which we became 
centred into one body and fellowship, and distinguished from others. 

* Yet this is not so the bond, but that we liavo also a more inward and invisible, 
to wit, the life of rightcousnesH, whereby we also have unity with the upiioht seed 
in all, even in those, whoso understandings are not yet so enlightened. J5nt to those 
who are once cidightened, this is as an outward bond ; and if tlioy sulVor theniselvos 
to be darkened llnough disobedience, which as it does in Iho outward bond, m it 
doth in the inward. 



XXX PREFACE. 

Now if any one, or more, so engaged with us, should arise to teach 
any other doctrine or doctrines, contrary to these which were the 
ground of our being one ; who can deny, but the body hath power 
in such a case to declare, This is not according to the truth we pro- 
fess ; and therefore we pronounce such and such doctrines to be 
wrong, with which we cannot have unity, nor yet any more spiritual 
fellowship with those that hold them 1 And so such cut themselves 
olT from being members, by dissolving the very bond by which they 
were linked to the body. 

" Now this cannot be accounted tyranny and oppression, no more 
than in a civil society, if one of the society shall contradict one or 
more of the fundamental articles, upon which the society was con- 
tracted, it can be reckoned a breach or iniquity in the whole so- 
ciety to declare, that such contradictors have done wrong, and for- 
feited their right in that society; in case, by tlie original constitution, 
the nature of the contradiction implies such a forfeiture, as usually it 
is; and will no doubt hold in religious matters. As if a body be 
gathered into one fellowship, by the belief of certain principles, he 
that comes to beheve otherwise, naturally scattereth himself; for 
tliat the cause, that gathered him, is taken away : and so those that 
abide constant in declaring the thing to be so as it is, and in looking 
upon him, and witnessing of him to others (if need be) to be such, 
as he has made himself, do him no injury. I shall make the suppo- 
sition in the general, and let every people make the application to 
themselves, abstracting from us ; and then let conscience and reason in 
every impartial reader declare, whether or not it doth not hold ? Sup- 
pose a people really gathered unto the belief of the true and certain 
principles of the gospel, if any of these people shall arise and con- 
tradict any of those fundamental truths, whether have not such as 
stand, good right to cast such an one out from among them, and to 
pronounce, positively, this is contrary to the truth we profess and 
own ; and therefore ought to be rejected, and not received, nor yet 
he that asserts it as one of us ? And is not this obligatory upon all 
the members, seeing all are concerned in the hke care as to them- 
selves, to hold the right and shut out the wrong ? I cannot tell, if any 
man of reason can well deny this : however, I shall prove it next 
from the testimony of the Scripture." Anarchy, p. 54. 

Again on page 58, he says — 

" Were such a principle to be received or believed, that in the 
Church of Christ no man should be separated from, no man con- 
demned or excluded the fellowship and communion of the body, for 



PREFACE. XXXI 

his judgment or opinion in matter of faith, then what blasphemies 
so horrid, what heresies so damnable, what doctrines of devils, but 
might harbour itself in the Church of Christ ? What need then of 
sound doctrine, if no doctrine make unsound ? What need of con- 
vincing and exhorting gainsayers, if to gainsay be no crime ? Where 
should the unity of the faith be ? Were not this an inlet to all manner 
of abomination ; and to make void the whole tendency of Christ's 
and his apostles' doctrine ; and render the gospel of none effect ; and 
give a liberty to the unconstant and giddy will of man to innovate, 
alter and overturn it at his pleasure ? So that from all that is above 
mentioned, we do safely conclude, that where a people are gathered 
together into the belief of the principles and doctrines of the gospel 
of Christ, if any of that people shall go from their principles, and 
assert things false and contrary to what they have already received ; 
such as stand and abide firm in the faith, have power, by the Spirit 
of God, after they have used Christian endeavours to convince and 
reclaim them, upon their obstinacy, to separate from such, and to 
exclude them from their spiritual fellowship and communion : For 
otherwise, if this be denied, farewell to all Christianity, or to the 
maintaining of any sound doctrine in the Church of Christ." 

In order to invalidate the testimony given by our early 
Friends in support of the Christian doctrines of the Society, 
the assertion is not unfrequently made, that the founders of 
the sect, v^hen they commenced their religious labours, 
entertained opinions very different from those which they 
professed after a lapse of thirty years. I have taken par- 
ticular pains to examine into the truth of this allegation, 
and so far as my researches have enabled me to judge, it is 
entirely unfounded. The alleged difference is principally 
in regard to the doctrines of the proper divinity of our Lord 
and Saviour Jesus Christ, his propitiation, and the autho- 
rity of the Holy Scriptures. Now it is worthy of particu- 
lar remark, that these three points are fully confessed to 
by George Fox, in the very commencement of his religious 
experience, as may be seen by his answer to Nathaniel 
Stevens, and other passages in his journal. The senti- 
ments which he expresses at that early period on these 
interesting subjects, are in perfect conformity with those 



XXXll PRCFACE. 



which he held to the close of his life, as well as entirely 
consonant with the uniform testimony borne by those 
Friends who wrote during the first thirty or forty years 
after the rise of the Society. 

Another circumstance that deserves attention, is the 
tenor of the first declarations of Faith, issued by Richard 
Farnsworth, Edward Burrough, and George Fox the 
younger, prior to the year 1660, and only about ten years 
after George Fox commenced his public ministry. The 
doctrine which they teach is the same as that inculcated 
by Friends at the close of the seventeenth century, and 
maintained by the faithful members of the Society to the 
present day. Many of the extracts given in the following 
compilation, are from works written within thirty years 
after the convmcement of George Fox, and consequently 
express the sentiments which were held by the first Qua- 
kers ; yet they exhibit throughout, a remarkable harmony 
with those which were penned by later authors. 

The charge of receding from the principles which they 
professed in the beginning, was frequently brought against 
our worthy predecessors; but they invariably answered 
it with the most positive assertions, that they had ever 
held and as constantly maintained the same doctrines. 
It was particularly the case, that those who became dissa- 
tisfied with the doctrines or discipline of Friends, and 
separated from them ; in order to conceal their own apos- 
tacy, and more eflfectually beguile those whom they had 
drawn away with them, charged the Society with having 
departed from its original principles, and renounced its 
early faith. This was the case with J. Wilkinson, J. Story, 
Wm. Rogers, J. Perot, J. Pennyman, F. Bugg, and G. Keith. 
We refer the reader for proof of this, to ^- An Epistle of 
Caution to Friends, to take heed of that treacherous Spirit 
that is entered into W. R. and his abettors, kc^ by C. Tay- 
lor, 1681. Also to W. R.^s book, entitled " The Christian 
Quaker, distinguished from the apostate and innovator." 
and Thomas Ellwood*s reply to it. 



PREFACE. XXXlll 

These unchristian calumnies of pretended Friends, were 
eagerly caught at by the more open opposers of truth, who 
having failed in their attempts to prove the Society no 
Christians; and finding that the declarations of faith 
issued by Friends were really consistent with the Holy 
Scriptures and the Christian belief of other societies, they 
echoed these unjust charges to screen themselves from 
obvious falsehood. 

The declaration of faith which was issued by Friends 
in 1693, to correct the falsehoods circulated by Francis 
Bugg, closes with this energetic language: — "And we 
know of 710 other doctrine or principles, preached, main- 
tained, or ever received among or by us^ since we were a people^ 
contrary to these aforesaid^ 

John Crook speaks thus on the subject : — " It being al- 
lowed by some late adversaries, that we are more sound 
in the fundamental doctrines of the Christian faith than 
they thought of; yet they persist to object that we have 
altered our religion, and that our ancient Friends held 
grievous errors, I am therefore wilhng, in the eighty-first 
year of my age, that this following treatise should be re- 
printed, that they may see what myself with our ancient 
Friends held in the year 1663." 

Joseph Wyeth, in his Primitive Christianity Revived, 
&c. written in 1698, says, "The method I have herein 
taken is this; I have, from the year 1655 or thereabout, 
brought in a succession, divers testimonies against the 
particular charges, which do at once shew that what we 
now profess, is wo other than what we did^ " For it hath 
often been the practice of our adversaries, when we have 
brought forth our true testimonies^ to say our representation 
was new''' Again, " Here he [F. Bugg] says, ' The late 
representations of Quakerism hath given it quite another 
turn and face than it ever had before :' if he had added, 
'that he knew of,' it had shewn some modesty: but since 
he has shewn none, 1 will tell him, he is dogmatically false, 



X\\l\ PREFACE. 

for our principles are tiow^ no other than what they were, 
when we were Jirst a people, for truth changes not." 

To the charge of having ahered their principles, Daniel 
Phillipps, in his -^ Occasional Defence of the principles and 
practices of the people called Quakers," thus replies: — 
"We are not sensible that we have altered any one prin- 
ciple of our faith since we were a people, but are the same 
in every respect, that we were fifty years ago. It is possi- 
ble some expressions which our adversaries have carped 
at, are more fully explained, and some doctrines of our 
faith, which were only transiently treated on, are, since we 
have been accused of denying them, more amply expound- 
ed. But in what we are now more orthodox than our 
primitive Friends were, we are ignorant : they were sound, 
and so are w^e, in the Christian faith." Page 219. 

"We are persuaded that our ancient Friends held the 
same doctrines, and preached the same gospel that we do, 
and are not conscious of deviating from them in any 
essential, therefore esteem ourselves in duty obliged to 
justify our deceased Friends, and defend them from these 
black charges of blasphemy, &c. wherewith they have 
been unjustly traduced by their and our enemies." Page 
224. 1702. 

I have quoted but few of the authorities which might be 
adduced on this subject, but I apprehend they will be 
sufficient to satisfy every candid inquirer, that the Society 
of Friends, ever since they have been a people, always 
held, and professed to the world, the same principles. 
What these principles and doctrines are, the following 
pages wdll fully show. The extracts I have given, exhibit 
the genuine doctrines of Quakerism, as now believed and 
owned by the Society and all its faithful members, and as 
expressed in the language of the earhest writers. In 
making the selections, I have honestly endeavoured to 
take those which appeared to give the clearest and most 
comprehensive view of the author's meaning, and espe- 



PREFACE. XXXV 



cially, such as were put forth to the world for the very 
purpose of asserting their Christian belief 

Another means employed to invalidate the doctrinal 
essays of our early Friends, is the charge of contradicting 
each other, and differing among themselves on essential 
points; insinuations which are occasionally made at the 
present day, for the same purpose. But a candid and 
full examination of their writings, with due regard to the 
subjects under discussion, and to the general scope of the 
authors, will be sufficient to satisfy every unprejudiced 
reader, that however they may vary in the modes of ex- 
pression, they were remarkably united in the belief of the 
great fundamental doctrines of Christianity. There were 
among them, men of different degrees of rehgious experi- 
ence and knowledge — men whose opportunities of lite- 
rary instruction varied greatly with their circumstances 
in life, and who wrote under the influence of diverse mea- 
sures of the same Holy Spirit; and hence we might reason- 
ably expect considerable variety in style, method and 
perspicuity. Some of their writings consist principally of 
exhortations to holiness ; others took up the pen to answer 
the false accusations of their enemies, or to expose the 
errors which had crept into professing Christendom. Some 
seldom meddled with doctrinal subjects, whilst others con- 
fined themselves almost exclusively, to the exposition and 
vindication of the principles of Quakerism. It is easy to 
perceive, that from such sources a great variety of matter 
must necessarily flow; and it is cause of admiration, under 
all the circumstances, that there should be so much har- 
mony as does actually exist, rather than that some seeming 
discrepancies should occasionally appear. 

It will probably be objected, that the doctrine of the 
immediate and sensible influence of the Holy Spirit, is not 
made the subject of a distinct chapter in the following 
compilation. In reply to this it may be observed, that 
this essential article of faith appears to bo [)roperly in- 
cluded in the section appropriated to the Divinity and 



XXXVl PREFACE. 

offices of our Lord and Saviour Jesus Christ, inasmuch as 
it is his pecuHar office, to shed forth on his rational crea- 
tion, the gift of his grace. In the extracts on this subject, 
care has been taken to give a view of the sentiments of 
Friends, in relation both to his outward appearance 
in the flesh, and his second coming by the Holy Spirit, 
without sin unto salvation. The Society are so well known 
to hold this as a fundamental principle, and their behef on 
the subject is so fully and largely treated of, that I ap- 
prehend it is scarcely probable any opponent, however 
prejudiced or uncharitable, will charge them with denying 
it. 

The collection and arrangement of the following extracts 
have occupied much time, and been attended with consid- 
erable labour; but should they happily prove a means, 
under the divine blessing, of imparting to any of his fellow 
members a more intimate and correct knowledge of the 
doctrines of our religious Society, than they have hitherto 
possessed ; or incite them to a serious and candid perusal 
of the excellent writings of our early Friends, the compiler 
will have attained his highest wishes and his richest reward. 

Philadelphia, 10th Month, 1827. 



SELECTIONS 



FROM THE 



WRITINGS OF THE PRIMITIVE FRIENDS. 



Of the One Only True God, and the Three that hear record in 

Heaven, 

The Society of Friends have uniformly declared their 
behef in One Only Wise, Omnipotent, and Eternal Being, 
the Creator and Preserver of all things ; infinite in all glo- 
rious attributes and perfections; the inexhaustible source 
of all good as well as of all happiness, and the holy object 
of adoration, worship, and praise, from angels and from 
men. 

When expressing their views relative to the awful and 
mysterious doctrine of "the Three who bear record in 
Heaven," they have carefully avoided entangling them- 
selves by the use of unscriptural terms, invented to define 
Him who is undefinable, scrupulously adhering to the safe 
and simple language of the Holy Scriptures, as contained 
in Matt, xxviii. 18, 19, and 1 John v. 7. Although the au- 
thenticity of the latter text has been questioned, yet this 
is entirely unimportant, both as to the doctrine itself, which 
is clearly and sufficiently enforced in other passages, and 
also as relates to the faith of the Society, inasmuch as 
they have uniformly selected it to convey their belief on 
the subject. The following extracts will corroborate these 
views : — 



OF THE THREE THAT BEAR RECORD IN HEA>-EN, &C. 



GEORGE FOX. 

In his "Testimony of what we beheve concerning 
Christ. «kc/- after reciting the text from 1 John v. 7, he 
thus proceed? : — 

•• And ye professors who have given new names to the 
Father, the Word and Holy Ghost, as Trinity, and 
three distinct persons, and say the Scripture is your rule 
for your doctrine; but there is no such rule in the Scrip- 
ture, to call them by these new names, which the Apostle 
that gave forth the Scripture, doth not give them. And 
because we do not call the Father, and the Word, and 
Holy Ghost, by your new names, therefore do you fabdy 
say that the Quakers deny Father. Son and Holy Ghost ; 
which ice own in those names and sound words, in which 
the holy men of God spake them forth by the Holy 
Ghost — which ye give other new names to, and vet say 
ye have not the same spirit, which they had that gave 
forth the Scriptures: so. wliich is to be followed, judore 
vourselves ? But this is the record, that God has eiven 
unto us eternal life, and this life is in his Son. And we 
know that the Son of God is come, and hath given us a 
mind to know Him which is true, and we are in him that 
is true : rnark\ that is in his Son Jesus Christ, ihi^ same is 
very God and eternal life. And this, we the people of 
God. in scorn called Quakers, do witness." Doctrinals, 
446. 1675. 

In his " Answer to all such as falsely say the Quakers 
are no Christians." he has these words, viz. 

•• And we own the Father, the Son and the Holy Ghost, 
as the Apostles have declared." 

- And it b the Spirit that beareth witness, because the 
Spirit is truth : for there are three that bear record in 
Heaven, the Father, the Word, and the Holy Ghost, and 
these Three are one : and there are Three which bear 
record in earth, kc. which we own, 1 John v. 6, 7. And 



OF THE THREE THAT BEAR RECORD IN HEAVEN, &LC. 3 

now let none be offended, because we do not call them 
by those unscriptural names of Trinity, and Three Per- 
sons, which are not Scripture words ; and so do falsely 
say, that we deny the Father, the Word, and the Holy 
Ghost, which Three are one that bear record in Heaven, 
&c. which Three we own with all our hearts, as the 
Apostle John did, and as all true Christians ever did, and 
now do ; and if you say we are not Christians, because 
we do not call the Father, Son, and Holy Ghost, the 
Trinity, distinct and separate persons; then you may as 
well conclude that John was no Christian, who did not 
give the Father, Word, and Holy Ghost, these names. 

"We believe concerning the God the Father, Son, and 
Spirit, according to the testimony of the Holy Scripture, 
which we receive and embrace as the most authentic and 
perfect declaration of Christian faith, being indited by the 
Holy Spirit of God, that never errs: 1st, That there is 
one God and Father, of whom are all things ; 2dly, That 
there is one Lord Jesus Christ, by whom all things were 
made, John i. and xvii. and Rom. ix. who was glorified 
with the Father before the world began, who is God over 
all, blessed for ever, John xiv. That there is one Holy 
Spirit, the promise of the Father and the Son, and leader, 
and sanctifier, and comforter of his people, 1 John v. 
And we further believe, as the Holy Scriptures soundly 
and sufficiently express, that these Three are one, even 
the Father, the Word, and Spirit." Page 26, 27. 1682. 

In an Epistle dated at Kingston, 27th of 5th month, 
1683, he says: — 

" So being led by the Spirit of God, ye are his sons and 
daughters, and by his Spirit will come to know the Three 
that bear witness in heaven, the Father, the Word, and 
the Holy Ghost. These are the Three witnesses that are 
in heaven, that bear record of all things ; for he is God in 
the heaven, and God in the earth." Journal, vol. 2, p. 330. 

In an Epistle dated 4th month, 1685, I find the follow- 
ing expressions, viz. 



4 OF THE THREE THAT BEAR RECORD TN HEAVEN, &C. 

'^ Live in the love which God hath shed abroad in your 
hearts through Christ Jesus; in which love, nothing is 
able to separate you from God and Christ, neither out- 
ward sufferings, persecutions, nor any outward thing that 
is below and without : nor to hinder or break your heaven- 
ly fellowship in the light, gospel, and spirit of Christ ; nor 
your holy communion in the Holy Ghost, that proceeds 
from the Father and the Son, which leads you into all 
truth. In this Holy Ghost, in which is your holy commu- 
nion, that proceeds from the Father and the Son, you have 
fellowship with the Father and the Son, and one with 
another." Journal, vol. ii. 353. 

In an Answer to the Speech of the great Turk, he says : 

''And there are three which bear witness or record in 

heaven, the Father, the Word, and the Holy Ghost, and 

these are one, &:c.'' Doctrinals, p. 1009. 1688. 

Again, on page 1010, he thus expresses himself: — 
" So the Spirit of God, the blood of Jesus, the water of 
the Word, are Three that agree in one, that bear witness 
or record in the earth ; and there are Three which bear 
witness or record in heaven, the Father, the Word, and 
the Holy Ghost, and these Three are one ; he that hath 
an ear to hear, let him hear." 



ROBERT BARCLAY, 

In his " Confession of Faith, containing twenty-three 
Articles," places the following first : 

"Article 1st. Concerning God, and the true and saving 
knowledge of him. 

"There is one God, who is a Spirit; and this is the 
message which the Apostles heard of him, and declared 
unto the saints, that He is light, and in Him is no dark- 
ness at all. There are Three that bear record in heaven, 
the Father, the Word and the Holy Ghost, and these 
Three arc one. The Father is in the Son, and the Son 



OF THE THREE THAT BEAR RECORD IN HEAVEN, <fec. 5 

is in the Father. No man knoweth the Son but the 
Father, neither knoweth any man the Father, but the Son, 
and he to whomsoever the Son will reveal him. The 
Spirit searcheth all things, yea, the deep things of God. 
For the things of God knoweth no man, but the Spirit of 
God. Now the saints have received, not the spirit of the 
world, but the Spirit which is of God, that they might 
know the things which are freely given them of God. 
For the Comforter, which is the Holy Ghost, whom the 
Father sends, in Chrisfs name, he teacheth them all things, 
and bringeth all things to their remembrance." P. 104. 

1673. 

So in his Catechism, page 2, he says : — 
Q. " What are they that bear record in heaven .'^" 
" Answer. There are Three that bear record in heaven, 
the Father, the Word, and the Holy Ghost, and these 
Three are one." 

In his Vindication of his Apology, are the following ex- 
pressions : 

" It will not be amiss here to take notice of his [Brown's] 
most uncharitable and unchristian insinuations, contrary 
to all Christian and fair rules of debate, as first, (p. 24) 
where he will needs infer our denying of the Trinity, albeit 
he cannot deny, but he finds it owned by me ; groundlessly 

coupling us with the Socinians." Works, page 739. 

1679. 

Again — "According to his [Brown's] custom, though I 
condemn the Socinians, he will be insinuating that I agree 
with them ; to whose notions of the Spirit, albeit I assent 
not, yet I desire to know of him, in what Scripture he finds 
these words, that the Spirit is a distinct person of the 
Trinity. For I freely acknowledge, according to the 
Scripture, that the Spirit of God proceedeth from the 
Father and the Son, and is God, &:c." lb. p. 745. 



OF THK THREF. TTUT RK\R RFCORD IN HEAVEN, kc 

WILLIAM PExNN, 

In his *• Sandy Foundation Shaken.'' which was ^\Titten 
to refute the notion of '• One God subsistino: in three dis- 
find and separate persons,'''^ cautions the reader against sup- 
posing that he meant to deny the Holy Scripture Three, 
in these words : <- Mistake me not, we never have disown- 
ed a Father, Word, and Spirit, which are One, but men's 
inventions." — Works, vol. ii. p. 264. 1668. 

In his reply to Jonathan Clapham. I find the following, viz. 

" Thou must not, reader, from my querying thus, con- 
clude we do deny, (as he hath falsely charged us.) those 
glorious Three which bear record in heaven, the Father, 
Word, and Spirit ; neither the infinity, eternity, and divinity 
of Jesus Christ, for that we know He is the mighty God ; 
nor what the Father sent his Son to do, on the behalf of 
lost man ; declaring to the whole world, we know no other 
name, by which atonement, salvation, and plenteous re- 
demption comes : but by his name, are, according to our 
measures, made sensible of its mighty power." — Works, 
vol. ii. p. 14. 

Again to Jonathan Clapham's charge, that the Quakers 
openly deny the doctrine of the Trinity: after declaring 
this is not a Scripture phrase, but an invented term, 
Penn proceeds, '• Yet if by Trinity, he understands those 
three Witnesses in heaven. Father, Word, and Spirit; 
he should have better acquainted himself with what we 
disown, than ignorantly thus to blaze abroad our open 
denial of what we most absolutely credit and believe." — 
Ibid, page 18. 1668. 

From his " Serious Apolog}'," 6:c. I extract the follow- 
ing, viz.— 

^' To conclude this brief account, I am constrained, for 
the sake of the simple hearted, to publish to the world, of 
our faith in God. Christ, and the Holy Spirit. 

" We do believe, in one. only, holy God Almighty, who 
is an Eternal Spirit, the Creator of all things. 



OF THE THREE THAT BEAR RECORD IN HEAVEN, &€. 7 

" And in one Lord Jesus Christ, his only Son, and ex- 
press image of his substance ; who took upon him flesh, 
and was in the world ; and in Hfe, doctrine, miracles, death, 
resurrection, ascension and mediation, perfectly did, and 
does continue to do, the will of God ; to whose holy life, 
power, mediation, and blood, we only ascribe our sancti- 
fication, justification, redemption, and perfect salvation. 

" And we beheve, in one holy Spirit, that proceeds and 
breathes from the Father and the Son, as the life and 
virtue of both the Father and the Son; a measure of which 
is given to all to profit with ; and he that has one has all, 
for those Three are One, who is the Alpha and Omega — 
the First and the Last, God over all, blessed for ever. 
Amen." Vol. ii. pages 66, 67. 167L 

In his " Key," &c. he thus speaks, viz. — 

" Perversion 9th. — The Quakers deny the Trinity. 

" Principle. — Nothing less. They beheve in the holy 
Three, or Trinity of Father, Word, and Spirit, according 
to Scripture ; and that these Three are truly and properly 
One — of one nature as well as will. But they are very 
tender of quitting Scripture terms and phrases, for school- 
men's ; such as distinct and separate persons and subsist- 
ences, &:c. are ; from whence people are apt to entertain 
gross ideas, and notions of the Father, Son, and Holy 
Ghost."— Works, vol. ii. p. 783.- 1692. 

And again — 

" Reader, thou plainly seest that they believe the light 
to be divine, and the Scriptures to be of divine authority ; 
that they own the Scripture Trinity, or Holy Three, of 
Father, Word, and Spirit, to be truly and properly One. 
That Christ is God, and that Christ is man ; that he came 
in the flesh, died, rose again, ascended and sits on God's 
right hand, the only sacrifice and mediator for man's hap- 
piness."— Works, vol. ii. p. 789. 1692. 

In his "Testimony to the Truth, as held by the people 
called Quakers," written in 1698, he has these declara- 
tions : — 



8 OF THE THREE THAT BEAR RE( ORD IN HEAVEN, 6i€. 

"Concerning the Father, the Word, and the Spirit. 
Because we have been very cautious in expressing our 
faith concerning that great mystery, especially in such 
school terms, and philosophical distinctions as are unscrip- 
tural, if not unsound, (the tendency whereof hath been, to 
raise frivolous controversies and animosities amongst 
men,) we have, by those that desire to lessen our Christian 
reputation, been represented as deniers of the Trinity at 
large : whereas we ever beheved, and as constantly main- 
tained, the truth of that blessed Holy Scripture Three that 
bear record in heaven, the Father, the Word, and the 
Spirit, and that these Three are One ; the which we both 
sincerely and reverently believe according to 1 John v. 7. 
And this is sufficient for us to believe, and know, and hath 
a tendency to edification and hohness ; when the contrary 
centres only in imaginations, and strife, and persecution, 
where it runs high and to parties, as may be read in bloody 
characters in the ecclesiastical histories.*" — Vol. ii. p. 879. 



GEORGE WHITEHEAD. 

George Whitehead being questioned by a priest as to 
his behef in the Trinity, gives this reply : — ; 

" I answered him in terms of Holy Scripture, viz. that 
I really own and beheve the Father, the Son, and the Holy 
Ghost, are the Three which bear record in heaven; the 
Father, the Word, and the Holy Ghost: and these Three 
are One, according to the doctrine of John the evangelist, 
1 John V. 7.''— Works, page 168. 1659. 

" The Holy Scripture Trinity, or Three thereby meant, 
we never questioned, but believed ; as also the unity of 
Essence ; that they are one substance, one Divine infinite 
Being, and also we question not, but sincerely believe, the 
relative properties of Father, Son, and Holy Ghost, ac- 
cording to Holy Scripture testimony. Matt, xxviii. 19, and 
that these Three are One, 1 John v. 7."— P. 195. 1659. 



OF THE THREE THAT BEAR RECORD IN HEAVEN, &C. 9 

In order that the different denominations of protestants 
might avail themselves of the benefit of the act of tolera- 
tion, they were obliged to subscribe to a declaration of 
their Christian behef. The form required by the com- 
mittee of parliament, not being agreeable to Friends, they 
proposed a substitute: George Whitehead, speaking of 
the subject, says — 

" Yet to prevent any such from being stumbled or en- 
snared, by some expressions in the aforesaid profession or 
creed, (which appeared unscriptural,) in the said bill, we, 
instead thereof, did propose and humbly offer, as our own 
real belief of the Deity, of the Father, Son, and Holy 
Ghost, viz. ' I profess faith in God the Father, and in Je- 
sus Christ his Eternal Son, the true God, and in the Holy 
Spirit, one God blessed for ever : and do acknowledge the 
Holy Scriptures of the Old and New Testament, to be 
given by Divine inspiration.' 

" Which declaration, John Vaughton and I dehvered to 
Sir Thomas Clergis, who, with some others, were desirous 
we should give in such confession of our Christian behef, 
that we might not lie under the unjust imputation of being 
no Christians, nor thereby be deprived of the benefit of the 
intended law for our religious liberty. We were therefore 
of necessity, put upon offering the said confession, it being 
also our known, professed principle, sincerely to confess 
Christ, the Son of the living God, his divinity, and as he 
is the eternal Word, and that the Three which bear record 
in heaven, the Father, the Word, and the Holy Ghost, arc 
one ; one Divine Being, one God, blessed for ever." — Page 
635. 1689. 

In a work entitled " Antichrist in flesh unmasked," &c. 
he thus writes — 

" To conclude in general, against your false charges and 
manifold abuses and calumnies, contained in your said 
book, viz. 'Antichrist in Spirit;' and to anticipate farther 
objections on the matters herein ; We sincerely profess and 
declare, in the sight of God and men, thjit we do lu ithfiilly 



10 OF THE THREK THAT BEAR RECORD IN HEAVEN, &C. 

believe and profess, that the Holy Scriptures of the Old 
and New Testament were given by divine inspiration : and 
that the Three divine Witnesses in heaven above, namely, 
the Father, Son, and Holy Ghost, are one true and eternal 
God, blessed for evermore, whose omnipresence and omni- 

potency we also believe and profess." — P. 27. 1691. 

In his essay entitled " Truth Prevalent," &c. he says — 
" And as for the Holy Trinity, whereby they mean those 
divine holy Three, the Father, the Word or the Son, and 
Holy Ghost, we have, ever since we were a people or reli- 
gious Society, sincerely believed and owned those holy 
Three, to be one true and hving God, blessed for ever." — 
Introductory epistle, p. 4. 1701. 



ISAAC PENNINGTON, 

In a work entitled " An Examination of the Grounds 
and Causes," &c. says — 

" Concerning the Sacred Trinity. They (the Quakers) 
generally, both in their speakings and in their writings, 
set their seal to the truth of that Scripture, 1 John v. 7. 
That Hhere are Three that bear record in heaven, the 
Father, the Word, and the Holy Spirit.' That these Three 
are distinct, as three several beings, or persons ; this they 
read not ; but in the same place, they read, that ' they are 
one.' And thus they believe, their being to be one, their 
life one, their hght one, their wisdom one, their power 
one : and he that knoweth and seeth any one of them, 
knoweth and seeth them all, according to that saying of 
Christ's to Philip, ' He that hath seen me, hath seen the 
Father.' John xiv. 9. Three there are, and yet one ; thus 
they have read in the Scriptures, and this, they testify, they 
have had truly opened to them by that very Spirit which 
gave forth the Scriptures, insomuch that they certainly 
know it to be true, and own the thing from their very 
hearts : but as for this title of Sacred Trinity, they find it 



OF THE THREE THAT BEAR RECORD IN HEAVEN, &C. 1 1 

not in ' Scripture ;' and they look upon Scripture words as 
fittest to express Scripture things by. And surely if a man 
mean the same thing as the Scripture means, the same 
words will suffice to express it : but the papists and school 
men, having missed of the thing which the Scripture drives 
at, and apprehended somewhat else, in the wise imagining 
part, have brought forth many phrases of their own inven- 
tion, to express their apprehensions by, which we confess 
we have no unity with ; but are content with feeling the 
thing which the Scripture speaks of, and with the words 

whereby the Scriptures express it." — Vol. i. p. 358. 

1660. 

In " An Epistle to all Serious Professors," he has these 
remarks : — 

" The first is concerning the Godhead, which we own 
as the Scriptures express it, and as we have the sensible, 
experimental knowledge of it : in which there are Three 
that bear record in heaven, the Father, the Word, and the 
Holy Spirit, and these Three are One, 1 John v. 7. This 
I believe from my heart, and have infallible demonstrations 
of; for I know Three, and feel Three in Spirit, even an 
Eternal Father, Son, and Holy Spirit, which are but one 
Eternal God. And I feel them also One, and have fellow- 
ship with them, through the tender mercy of the Lord, in 
their life, and in their redeeming power. And here I lie 
low before the Lord in the sensible life, not desiring to 
know and comprehend notionally ; but to feel the thing 
inwardly, truly, sensibly, and effectually ; yea, indeed, this 
is to me far beyond what I formerly knew notionally con- 
cerning them, and I cannot but invite others hither. 

" Now consider seriously, if a man from his heart believe 
thus concerning the eternal power and Godhead ; that the 
Father is God, the Word God, the Holy Spirit God ; and 
that these are one Eternal God, waiting so to know God, 
and to be subject to Him accordingly ; is not this man in 
a right frame of heart towards the Lord, in this respect? 
Indeed, friends, we do know Go<l sensibly and experiment- 



J 2 OF THE THREE THAT BEAR RECORD IN HEAVEX, &C. 

ally, to be a Father, Word, and Spirit, and we worship the 
Father, in the Son, by his own Spirit, and here meet with the 
seal of acceptance with him." — Vol. iv. p. 450. 1668. 



EDWARD BURROUGH. 

In an essay entitled " Satan's Design Defeated, &c." I 
find the following accusation and reply, viz. — 

" They [the Quakers] do deny the doctrine of the Tri- 
nity, and that Christ is God and Man in one person. 

" Answer. As for the word Trinity, it is invented, and 
he hath learnt it out of the mass book, or common prayer 
book, but we own the doctrine of the gospel of Christ, 
that Christ is God, and the Spirit is God ; and there are 
Three that bear record, the Father, Son, and Spirit, and 
these are one." — Works, p. 515. 1659. 



FRANCIS HOWGILL. 

In an essay entitled " The Heart of New England hard- 
ened," replying to one who had misrepresented the Society 
of Friends, he says — 

" First, concerning the Trinity ; thou sayest ' they con- 
fess the Father, Son, and Holy Ghost, and yet they deny 
the Trinity, and those to be three distinct persons;' for 
confutation of this, thou bringest Heb. i. and iii.. He is the 
express image of his Father's person. 

" Thy Trinity is an old popish term, and we love to keep 
to sound words ; but by Trinity, I suppose thou meanest 
three, and thy own words shall confute thee. Thou con- 
fessest we say, there is Father, Son, and Holy Ghost, and 
yet but one God, or one eternal being or substance, in 
which they all subsist ; but thy word ' distinct' is thy own, 
and not the Spirit's, yet, to distinguish betwixt Father, Son, 
and Spirit, we deny not : and as for Heb. i. it is in another 
translation rendered, the express image of his substance ; 



OF THE THREE THAT BEAR RECORD IN HEAVEN, &€. 13 

for person is too gross a word, to express an Eternal 
and Divine Being in ; and if thou dost hold three distinct 
substances, thou errest in thy judgment, for that were to 
make three Gods,"— P. 303. 1659. 



GEORGE FOX THE YOUNGER. 

In an essay entitled " A Message of Tender Love," &;c. 
speaking of Jesus Christ, makes use of the following ex- 
pressions, viz. — 

'<- This is he that is given to be the Head of the body, 
which is the congregation of the righteous, the fulness of 
him that filleth all in all ; that He, in all things, (in whom 
all fulness dwells,) might have the pre-eminence, being 
the express substance of the Father's glory, and the very 
virtue of his being, one with him in nature, and one in 
name : for as the Father is divine, so the Son is also divine ; 
and as the Father is called the Light, so the Son is also 
called the Light ; the Father is called the Mighty God, so 
is the Son also ; yea, the Son's name is called Wonder- 
ful, the Mighty God, the Everlasting Father, (mark that,) 
the Prince of Peace, of whose government there shall be 
no end. 

" Now in the Father there is Life, and in the Word, the 
Son, there is life, and this is one ; and this hfe, proceeding 
from the Father and the Son, is that one Eternal Spirit, 
which is not to be limited ; yea, God is a Spirit, and Christ 
is the Lord, that Spirit ; yea, he is the second Adam, the 
Lord from heaven, the quickening Spirit, by whom the 
free gift is come upon all men, to justify them that believe 
in the Life : and he that believeth not, he is condemned 
by the Life, which is the light that doth enlighten every 
one that cometh into the world : so the gift that is come 
upon the unbehever, that condemns him, because he be- 
heveth not in the Light, but loves the darkness better." — 
P. 166. 1668. 



11 OF THE THREE THAT BEAR RECORD IN HEAVEN, SlC 



RICHARD FARNSWORTH. 

In tlie year 1658, about ten years after the commence- 
ment of George Fox's public ministry, Richard Farns- 
worth, who had been convinced under his preaching at 
Balby in 1651, wrote and pubhshed "A Confession and 
Profession of Faith in God, &c." He addresses it " to all 
true Christians," and "to all faithful moderate people," 
with these words — 

" Know ye hereby assuredly, that we, who of the world 
are slanderously reported, as the people of God were in 
former ages, and who are reproachfully called Quakers, 
do profess, and confess, testify, own, believe, and declare 
as followeth : — 

" That we profess and confess faith in God the Father, 
and in Jesus Christ his eternal Son, the true God, and in 
the Holy Spirit. And we do acknowledge the Holy Scrip- 
tures of the Old and New Testament to be the words of 
God : this we testify ; and we are not ashamed to confess 
and profess faith in God the Father, and in Christ Jesus 
his eternal Son, and in the Holy Spirit, as the Scriptures 
saith ; but we do believe in them, and acknowledge sub- 
jection and dutiful obedience unto them, viz. the Father, 
Son, and Holy Spirit. And moreover, we do hereby de- 
clare and testify to all true Christians, God's elect, what 
God we do own, and profess faith in, even in that God that 
appeared unto Abraham, the father of the faithful, when 
Abraham was ninety-nine years old, and said unto him, I 
am the Almighty God, walk before me and be thou per- 
fect. Gen. xvii. The everlasting God, the God of heaven 
and earth," &:c. He then proceeds to enumerate a large 
collection of Scripture passages, illustrative of the majesty 
and glorious attributes of the great Jehovah ; after which, 
he thus proceeds : — " And this is God the Father, which 
we own and profess faith in, and in Christ Jesus his eter- 
nal Son, who said, I and my Father are one. John x. 30. 



OF THE THREE THAT BEAR RECORD IN HEAVEN, &C. 15 

upon which saying the Jews took up stones to stone him ; 
yet, notwithstanding, the same Christ that the Jews hated, 
we love, beheve in, and own ; who was dehvered up to be 
crucified for our offences, and was raised again for our 
justification, Rom. iv. 25. who is the true God ; and him 
we own and profess faith in, and in the Holy Spirit, God, 
together equal with the Father and the Son, one God over 
all, God blessed for ever."— P. 3, 4. 1658. 



THOMAS CURWEN, WILLIAM HOULDEN, HENRY WOOD, 
AND WILLIAM WILSON, 

Pubhshed an answer to John Wiggan, who had traduced 
the Society of Friends with many false accusations. Their 
reply contains the following sentence, viz. — 

" And thou hast denied Christ to be the Word, who is 
the Light of the world, and doth enlighten every man that 
comes into the world. There are Three that bear record 
in heaven, the Father, the Word, and the Holy Ghost — so 
thou hast denied this record in heaven, who sayest. The 
Word is not Christ, who was with the Father, spoken of 
in John — the Word was with God, 1 John v. 2. We are 
in him that is true, in his Son Jesus Christ, this is the true 
God and eternal life."— P. 61. 1665. 



EDWARD BOURN, 

In his " Answer to Dr. Good's Dialogue against those 
called Quakers," has the following observations : — 

" There are Three that bear record in heaven, the Fea- 
ther, and the Word, and the Holy Ghost, these Throe are 
one : and this wc own in Scripture language, according to 
John's doctrine."— P. 5. 1675. 



16 OF THE THREE THAT BEAR RECORD IN HEAVEN, &iC. 



WILLIAM SHEWEN, 

In the year 1679, wrote a work entitled '^Thc true Faith 
and Experience of the true Christian briefly declared," &c. 
in which are the following expressions : — 

" Concerning God. The true Christian believes there 
is one God, who is a Spirit, pure in essence, omnipre- 
sent in being, incomprehensible and almighty in power." 
Page 1. 

" The true Christian believes in one Lord Jesus Christ, 
who came from the bosom of the Father, who is the Son 
of the true God, by whom he made the world ; and that 
this Lord Jesus Clirist is his Saviour, Redeemer, Sanctifier, 
and Cleanser by his precious blood, and is to him as a 
King, Priest, and Prophet." — Page 7. 

'• The true Christian beheveth in the Holy Spirit, being 
one of the Three which bear record in heaven, which 
Three are one, and he showeth forth his faith by his obe- 
dience thereto;" &c— P. 12. 



JOHN BURNYEAT AND JOHN WATSON, 

In an essay entitled •• The holy Truth and its Professors 
Defended," make the follo\ving declarations, viz. — 

" He [an opposer] charges us with denying the Trinity, 
as he terms it. 

^» Answer. — We do really own the Three that bear re- 
cord in heaven, the Father, the Word, and the Holy Ghost, 
and these Three are one, 1 John v. 7. And we also own 
the three that bear witness in earth, the spirit, the w^ater, 
and the blood, and these Three agree in one, as verse 8, 
and so we do, and always did believe, according to the 
Holy Scriptures."— P. 224. 1688. 



OF THE THREE THAT BEAR RECORD IN HEAVEN, SiC. 17 



WILLIAM CHANDLER, ALEXANDER PYOTT, JOSEPH 
HODGES, AND OTHERS, 

In " A brief Apology on behalf of the people in derision 
called Quakers," &c. use the following expressions : — 

" We believe in that great omnipotent God, that made 
and created all things, and gave us our being, whom in 
sincerity of heart we fear, reverence, and worship, being 
seriously concerned for our souls' welfare to eternity. We 
beheve that great mystery, that there are Three that bear 
record in heaven, the Father, Son, and Holy Ghost, and 
that these Three are one being and substance." — Page 7. 
1693. 



BENJAMIN COOLE. 

About the year 1696, this Friend wrote and published 
a work, entitled " The Quakers cleared from being Apos- 
tates," &c. in reply to a certain Samuel Young, who had 
proved himself a bitter opponent of the Society. From 
this work we take the following declaration of faith : — 

" We believe in one God, the Father Almighty, maker 
of all things, visible and invisible ; and in one Lord Jesus 
Christ, the Son of God, the only begotten Son of the Fa- 
ther, that is of the substance of the Father, by whom all 
things were made, both the things in heaven and the 
things in earth : who for us men, and for our salvation, 
came down and was incarnate ; he was made man ; he 
suffered, and rose the third day ; he ascended into the 
heavens ; he shall come to judge both the quick and tlic 
dead. And we believe in the Holy Ghost." — Page 59. 

" And for the Trinity, as he calls it, we as much behove 
it as the Scripture declares it, viz. For there arc Three 
that bear record in heaven, the Father, the Word, and tlic 
Holy Ghost, and these Three arc one.'' — P. (>.*i. 



18 OF THE THREE THAT BEAR RECORD IN HEAVEN, kc. 



JOHN CROOK. 

In the year 1698, shortly before the decease of this 
worthy man, he reprinted a declaration of the early faith 
of the Society of Friends, to which he prefixes the follow- 
ing note, viz. — 

'• It being allowed by some late adversaries, that we are 
more somid in the fmidamental doctrines of the Christian 
faith, than they thought of; yet they persist to object, that 
we have altered our religion, and that our ancient Friends 
held grievous errors : I am therefore willing, in the eighty- 
first year of my age, that this following treatise should be 
reprinted, that they may see what myself, with our ancient 
Friends, held in the year 1663. 

« JOHN CROOK. 

"Hertford, the 10th of the 10th month, 1698." 

From this declaration or confession, which is entitled 
" Truth's Principles," 6:c. we extract the following. After 
speaking largely of the gift; of the Holy Spirit, dispensed 
to all mankind, he adds — 

" By this grace and gift: within, we believe, that to us, 
though in the world there be lords many, and gods many, 
there is but one God, the Father of our Lord Jesus Christ, 
witnessed w^ithin man, only by the Spirit of truth, that 
manifests both the Father and the Son; and these Three 
are one, and agree in one ; and he that honours the Fa- 
ther, honours the Son that proceeds from him ; and he 
that denies the Spirit, denies both the Father and the Son, 
and is antichrist ; but he that believes in the Spirit, and is 
led by it, is the son of God ; Rom. viii. 14. ' As many as are 
the sons of God, are led by the Spirit of God.' " 1663. 



OF THE THREE THAT BEAR RECORD IN HEAVEN, <kc. 19 



JOSEPH WYETH, 

In replying to the false accusations brought against 
the Society of Friends, makes use of the following lan- 
guage : — 

"It hath been an objection often made, sometimes fool- 
ishly, sometimes enviously, but always falsely, that we deny 
the holy Three, mentioned 1 John v. 7, which bear record 
in heaven; because we cannot but think the word 'Per- 
son,' too gross to express them. We own their distinction 
in all the instances of it, recorded in Holy Writ ; and have 
a thousand times declared our sincere belief, in Almighty 
God, the Creator of all things, and in Jesus Christ his 
eternal Son, by whom all things were made, and in the 
Holy Spirit, proceeding from the Father and the Son." 
Switch for the Snake, p. 184. 

"Snake, p. 121. — The Quakers and Socinians acknow- 
ledge a Three, but deny a Trinity, which is to confess the 
same thing in English and to deny it in Latin : for trinitas 
is only Latin for three. But the meaning is, they would 
not have the Three in heaven to be Three persons. 
Though they cannot make sense of what Three they are, 
if not Three Persons." To which Joseph Wyeth repHes : 

" What the Socinians acknowledge, is not my business 
to inquire. But for ourselves, we acknowledge the Three 
mentioned in Holy Writ, which bear record in heaven, 
and we need not the pedantry of the Snake, to translate) 
the word into Latin : aad the sense we make of the Three, 
so bearing record, is the same which is declared by the 
Holy Ghost; and when the Snake shall show that the 
Holy Ghost hath declared them Three Persons, we will 
not fail so to express them."— Page 186, 187. 1699. 



20 OF THE THREE THAT BEAR RECORD IN HEAVEN, &C. 



RICHARD ASHBY, JOHN FIDDEMAN, AND JOHN CADE. 

In the year 1699, these Friends pubHshed a work, en- 
titled " The True Light Owned and Vindicated, &c." — 
Defending the Society from the charge of blasphemy, they 
say : — 

"We do solemnly and in good conscience testify and 
declare, in behalf of the people called Quakers, that they 
profess and teach no other light within, for man to be led 
and guided by, than what the Holy Scriptures hold forth, 
and declare of very plainly, concerning the eternal God, and 
Jesus Christ the eternal Son of God, and the eternal 
Spirit, proceeding from the Father and the Son, who with 
the Father and Son, is one God blessed for ever." — P. 7. 
1699. 



JOHN FIELD, 

In a pamphlet entitled " Some Observations on the Re- 
marks upon the Quakers, &;c." replies to several accusa- 
tions brought against the Society, and charges his oppo- 
nent with asserting two untruths ; one of which is " that 
the Quakers deny the ever blessed and undivided Trinity: 
of which he [the accuser] as confidently as falsely says, 
♦nothing is more certain than that they are against.' 
When nothing is more true, than they do, and always did 
own, there are Three that bear record in heaven, the 
Father, the Word, and the Holy Ghost, and these Three 
are one."— Page 9. 1700. 



RICHARD CLARIDGE, 

In his "Treatise on the Doctrine of the Trinity," makes 
the following observations, viz. — 



OF THE THREE THAT BEAR RECORD IN HEAVEN, &C. 21 

"Is it not better and safer to speak of the mysterious 
Trinity in the language of the Holy Ghost, than in their 
invented terms and phrases? By keeping to scripture 
revelation, we shall declare our faith in a form of sound 
and safe words; but if we go beyond those sacred records 
for our creed, there may quickly be as many symbols of 
faith, as there are fond and ambitious innovators. 

" Therefore in this, and all other articles of faith and 
doctrines of rehgion, in common to be believed, in order 
to eternal salvation, let not the opinions, explications, or 
conceptions of men, which are often dubious, various, or 
erroneous, be esteemed as a rule or standard, but let every 
one rely upon the divine testimony of the Holy Scriptures, 
which declare that 'God is one, and there is none other 
besides him ; and that the one God is Father, Son, and 
Holy Spirit: or, as it is expressed 1 John v. 7. — The 
Father, the Word, and the Holy Ghost.' " — Works, p. 414. 

In his essay on the doctrine of " Christ's Satisfaction," 
he says : — 

"And as we distinguish between a Scripture Trinity, 
Father, Son, and Holy Ghost, which we unfeignedly be- 
lieve; and that humanly devised Trinity of Three distinct 
and separate persons, which we receive not, because the 
Holy Scriptures make no mention of it : so we distinguish 
between scripture redemption and the vulgar doctrine of 
satisfaction. The first we receive, the second we reject." 
Page 423. 



THOMAS BEAVEN. 

From a Confession of Faith, published on behalf of the 
Society of Friends, we extract the following, viz. — 

" To give them the true sense of that people (the Qua- 
kers) I say, that as I, so they believe in the Father, the 
Son, and the Holy Ghost, Almighty, All-seeing, Omnipre- 
sent, one God, the Creator of all things, both in heaven 



22 OF Tin: THREE THAT BEAR RECORD I\ HEAVEN, &C. 

and earth: That the Son, in the fulness of time, came down 
from heaven, and took upon him, not the nature of angels, 
but the seed of Abraham ; was born of the Virgin Mary ; 
suffered under Pontius Pilate, the cruel and shameful 
death of the cross, to be a propitiation and atonement for 
the sins of the whole world; he rose again the third 
day from the dead, and ascended into heaven, and is the 
Intercessor, Advocate, and Mediator, between God and 
man; the King, Priest, and Prophet of his Church, the 
only Author of salvation, unto all that obey him, true pod 
and perfect man. 

'• That the Holy Ghost proceedeth from the Father and 
the Son, the Lord and giver of hght to the minds and 
consciences of men; the sanctifier of the heart; the inward 
Comforter of good men, and condemner of evil men, the 
safe leader into all necessary truth; the guide sent us 
from heaven to lead us thither. That God hath always 
had a church or people in the world, consisting of be- 
lieving and obedient souls, according to the best light and 
knowledge received from him, of whatsoever nation or 
different profession." 



DECLARATIONS OF THE SOCIETY OF FRIENDS. 

The following is extracted from a tract, entitled " The 
Christianity of the Quakers asserted against the unjust 
charge of their being no Christians, wherein is a plain 
confession of the faith of the Quakers, in the form of a 
catechism, printed the first year after the revolution, 1689, 
and given in to Parliament." 

Q. ^* What's your behef concerning the blessed Trinity, 
as our term is ? 

"Answer. Our belief is, that in the unity of the God- 
head there is Father, Son and Holy Ghost, being those 
Three Divine Witnesses that bear record in heaven, the 
Father, the Word, and the Holy Spirit, and that these 



OF THE THREE THAT BEAR RECORD IN HEAVEN, &€. 23 

Three are one, according to Holy Scripture testimony." 
See " A Review of the State of the EngUsh Nation," pub- 
Hshed 1706. 

For further extracts from this declaration, see the next 
section. 

In the year 1693, the Society of Friends were greatly 
misrepresented and traduced, as denying the doctrines of 
the Christian religion, particularly the divinity of our Lord 
Jesus Christ, and his propitiatory sacrifice for the sins of 
the whole world. In order to clear themselves from these 
false accusations, they drew up a full declaration of their 
Christian behef, from which I extract the following — the 
remainder will be inserted under the next section. After 
stating the causes which led to the publication of it, they 
thus proceed, viz. — 

" We are, therefore, tenderly concerned for truth's sake, 
in behalf of the said people, (as to the body of them, and 
for all of them who are sincere to God, and faithful to 
their Christian principle and profession,) to use our just 
endeavours to remove the reproach, and all causeless 
jealousies concerning us, touching those doctrines of 
Christianity, or any of them, pretended, or supposed, to be 
in question in the said division; in relation whereunto, we 
do, in the fear of God, and in simplicity and plainness of 
his truth received, solemnly and sincerely declare what 
our Christian belief and profession has been, and still is, 
in respect to Jesus Christ the only begotten Son of God, 
his suffering, death, resurrection, glory, hght, power, great 
day of judgment, kc. 

"We sincerely profess faith in God by his only begotten 
Son Jesus Christ, as being our light and life, our only way 
to the Father, and also our only Mediator and Advocate 
with the Father. 

" That God created all things, he made the worlds, by 
his Son Jesus Christ, he being that powerful and living 
Word of God by whom all things were made; and that 
the Father, the Word, and Holy Spirit are one, ui Divine 



24 OF TUn TFIRHE THAT BEAR RECORD IN HEAVEN, &C. 

Being inseparable ; one true, living and eternal God, 
blessed for ever." 

Signed in behalf of our Christian profession and people 
aforesaid — George Whitehead, Ambrose Rigge, William 
Fallowfield, James Parke, Charles Marshall, John Bowa- 
ter, John Vaughton, William Bingley. See Sewell's His- 
tory, vol. ii. p. 499. 



25 



SECTION IL 



On the Divinity and Offices of our Lord and Saviour Jesus 

Christ. 

There is scarcely any article of Christian doctrine, in 
which the Society of Friends have more fully or repeatedly 
declared their sincere belief, than in the proper divinity of 
our blessed Lord and Saviour Jesus Christ. They have 
uniformly testified that he was the Word of God, spoken 
of by the EvangeHst John, by whom the world and all 
things else were made; who was with God in the begin- 
ning, and whowas, and is, over all, God blessed for ever. 
Amen. They believe that in the fulness of time, this 
eternal " Word was made flesh," and dwelt among men 
in the person of our Lord Jesus Christ, who was conceived 
by the Holy Ghost and born of the Virgin Mary, at " Beth- 
lehem of Judea, in the days of Herod the king;" concern- 
ing whom the angels declared to the shepherds who " were 
keeping watch over their flocks by night," "unto you is 
born this day in the city of David, a Saviour which is 
Christ the Lord." That he went about doing good to 
the bodies and souls of men; preaching the gospel of 
salvation, and giving eternal life to as many as believed 
on him — that he wrought many mighty miracles, and 
gave other infallible proofs that he was the promised 
Messiah, the true Christ, the Son and sent of God, the 
Redeemer and Saviour of the world, one with the Father, 
agreeably to his own blessed declarations. They also 
believe that this same Lord Jesus Christ, was betrayed 
into the hands of his cruel enemies by Judas Iscariot ; 
falsely accused by the Jews; condemned and crucified 
under Pontius Pilate, and his body laid in the sc^pulchre 
of Joseph of Arimathca. That he rose from tlic dead on 



26 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

the third day, in conformity with his previous declaration 
— " destroy this temple, and in three days I will raise it 
up" — tarried with his disciples many days after his resur- 
rection, and finally ascended up into heaven in their sight ; 
where he now sitteth at the right hand of God the Father, 
in a glorified body ; our Mediator, Advocate and Interces- 
sor with the Father; from whence he shall come in power 
and great glory, and all the holy angels with him, to judge 
both quick and dead, in that great day when all nations 
shall be gathered before him, and he shall separate them 
one from another, as a shepherd divideth his sheep from 
the goats, and render to every man according to his deeds ; 
to them who by patient continuance in well doing, seek 
for glory, and honour, and immortality, eternal life ; but 
unto them that are contentious and do not obey the truth, 
but obey unrighteousness, indignation and wrath, tribula- 
tion and anguish, upon every soul of man that doth evil; 
everlasting destruction from the presence of the Lord, and 
from the glory of his power ; where their worm dieth not, 
and the fire is not quenched. 

The Society of Friends also believe that he laid down 
his precious life, and offered himself up to the ignominious 
death of the cross, a voluntary sacrifice for sin ; thereby 
becoming the propitiation for our sins, and not for ours 
only, but also for the sins of the whole world. That while 
we were yet sinners, in due time, Christ died for the un- 
godly ; who his own self bare our sins in his own body on 
the tree; that we being dead to sin, should live unto 
righteousness; by whose stripes we are healed; whom 
God hath set forth to be a propitiation through faith in 
his blood, to declare his righteousness for the remission 
of sins that are past ; that as sin hath reigned unto death, 
even so might grace reign through righteousness unto 
eternal hfe, by Jesus Christ our Lord. 

They also believe him to be the Lord from heaven, the 
quickening Spirit, who is now come the second time 
without sin unto salvation, by his own Holy Spirit ; the 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 27 

manifestation of which is given to every man to profit 
withal. He is the true Ught, which Hghteth every man 
that cometh into the world, and as many as receive him, 
to them giveth He power to become the sons of God, 
even to them that believe on his name. And it is only as 
his holy light, spirit, or grace in the soul is sincerely 
believed in and obeyed, that the blessed end and benefits 
of the coming of the dear Son of God in the flesh, and of 
his propitiatory sufferings and death on the cross for our 
sins, can be savingly known and experienced. 

The Society of Friends have never beheved in, nor 
preached, any other Lord Jesus Christ, than Him who thus 
appeared at Jerusalem, and freely laid down his hfe for a 
fallen world ; but have ever owned and confessed Him to 
be their foundation, and the Rock of eternal salvation to 
all those who believe in him. He is the only wise God 
our Saviour, King of kings and Lord of lords — the Lamb 
slain from the foundation of the world, who hath loved us 
and washed us from our sins in his own blood; and con- 
cerning whom the Apostle John in the Revelations, bears 
this exalted testimony ; — " And I beheld, and I heard the 
voice of many angels round about the throne, and the 
beasts and the elders, and the number of them was ten 
thousand times ten thousand, and thousands of thou- 
sands, saying with a loud voice. Worthy is the Lamb that 
was slain to receive power, and riches, and wisdom, and 
strength, and honour, and glory, and blessing : and every 
creature which is in heaven and on the earth, and under 
the earth, and such as are in the sea, and all that are in 
them, heard I, saying blessing, and honour, and glory, and 
power, be unto Him that sitteth upon the throne, and unto 
the Lamb, for ever and ever. And the four beasts said 
Amen." 



28 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 



GEORGE FOX. 

Among the many early writers in the Society of Friends, 
there are few who appear to have entertained more clear 
and scriptm-al views of the coming and offices of our Lord 
Jesus Christ ; who evinced a more sincere faith in him, or 
greater reverence for his divine attributes and character, 
than George Fox. 

These characteristics of that great man were obvious to 
his cotemporaries. George Whitehead, in a testimony 
concerning him, says : — 

" This our deceased friend and servant of Jesus Christ, 
truly testified of Him in all respects, both as come in the 
flesh, and in the Spirit ; both as Christ was and is our 
only Mediator and Advocate, and as he was and is, God 
over all, blessed for ever ; whom he so dearly loved and 
honoured, that he often offered up his life, and deeply 
suffered for him, and that in dear and constant love to 
his seed, that a holy generation might be raised, strength- 
ened, and increased in the earth, among the children of 
men. And his knowledge and ministry of our Lord Jesus 
Christ, being after the Spirit in life and power, did no 
ways imply any lessening of the dignity or glory of Christ ; 
nor any defect of faith or love to Christ, as he came and 
suffered in the flesh for mankind, as some adversaries 
have injuriously misrepresented and aspersed him; for 
he highly esteemed Christ's sufferings, death, resurrection, 
and glory ; and powerfully testified of the virtue, power, 
blessed and spiritual design, fruit, and effects thereof, as 
revealed and witnessed by his Holy Spirit." 

The subsequent quotations from his journal and other 
writings, will confirm the sentiments expressed by George 
Whitehead. 

" This priest Stevens asked me, "Why Christ cried out 
upon the cross, ' My God, my God, why hast thou forsaken 
me ?'' " and why he said, " If it be possible, let this cup 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 29 

pass from me, yet not my will but thine be done?" I told 
him, at that time the sins of all mankind were upon him, 
and their iniquities and transgressions, with which he was 
wounded; which he was to bear, and to be an offering 
for, as he was man, but died not as he was God ; so in 
that he died for all men, tasting death for every man, he 
was an offering for the sins of the whole world. This I 
spoke, being at that time, in a measure, sensible of Christ's 
sufferings." — Journal, p. 86. 1644. 

In his " Great Mystery," replying to one who asserted 
" that every man in the world should not have his sins par- 
doned," he replies : — 

" Christ gave himself, his body, for the life of the whole 
world; he was the offering for the sins of the whole world ; 
and paid the debt, and made satisfaction; and doth 
enlighten every man that comes into the world, that all, 
through him, might believe; and he that doth not believe 
in the offering, is condemned already." — P. 63. 1659. 

In the year 1668, the Society of Friends issued a tract, 
entitled "An Epistle from the people in scorn called 
Quakers, for all people upon the earth to read over, that 
they may see what the people called Quakers hold, con- 
cerning God, Christ, his death, his resurrection, his blood, 
his offering, redemption, salvation, justification, faith and 
hope." This Epistle was drawn up by George Fox and 
Ellis Hookes, as appears by Whiting's Catalogue, p. 58. 
Elhs Hookes was a citizen of London, and the clerk of 
the first yearly meeting of Friends, held in 1675, and the 
author of several valuable treatises. The following ex- 
tract is taken from the Epistle, viz. — 

" Christ Jesus the Emmanuel, God with us ; whom all tlic 
angels must worship. Christ offered himself through the 
Eternal Spirit, without spot to God, and by his blood 
purges our consciences from dead works to serve the 
living God. And so we know that Christ, by one offering, 
hath for ever perfected tliem tliat are sanctified. And so 
as people walk in tlie light, they have fellowship one with 



30 ON THE 1>IVIMTV AND OFFICES OF JESUS CHRIST. 

another, and the blood of Christ cleanseth from all sin. 
And Christ, who his own self bare our sins in his body 
on the tree, that we being delivered from sin, should 
live unto righteousness — by whose stripes you are healed. 
And we, being justified by the blood of Christ, shall be 
saved from wrath through him. For if when we were 
enemies we were reconciled to God by the death of his 
Son, much more being reconciled, we shall be saved by 
his life. — Rom. v. 8." 

From the Postscript to the Epistle, I take the following, 
viz. — 

"And this is to clear us from all those pamphlets which 
are spread and scattered up and down among people, that 
we should deny the Godhead, his eternal power, or his 
offering, or his blood, or that we should be bought with a 
price. For it pleased the Father, that in him the fulness 
of the Godhead should dwell bodily; and the Father, and 
the Son, and the Spirit, we do own. And so let all stop 
their mouths that say that the Quakers' principles are hid 
till now, for we have manifested our principles both in our 
printed books, and would that all people know our inside 
as they know our outside : and we do know, and also 
others know it, that we have an esteem of Christ's suffer- 
ings and death, and blood, and the Scriptures of the 
Prophets and Apostles, more than any other people." 

GEORGE FOX, 
ELLIS HOOKES. 

In an Essay entitled the " Royal Law of God Revived," 
&c. he says : — 

" And further saith the Apostle in 1 John i. 1,2. " We 
have an advocate with the Father, Jesus Christ the 
righteous, and he is the propitiation for our sins, and not 
for ours only, but for the sins of the whole world." 

" Now mark, this is a large word for all people to take 
notice of, that Jesus Christ is the propitiation for the sins of 
the whole world. Therefore every one of you, in your own 
particulars, know this, that Christ Jesus, who is crowned 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 31 

with glory and honour, did taste death for every man ; 
mark, for every man ; and whosoever denies this doctrine 
is an antichrist ; and preaches another, is a false preacher 
and seducer, and brings people to trouble and loss, from 
that which is right, and their due, in which is their satis- 
faction: so these are universal things to all mankind, 
whereby all mankind might come out of the earthly old 
Adam, in the fall and transgression, to him that hath died 
for them all, and purchased them all, and tasted death for 
all, and enlightened them all, and gave his grace to them 
all; and he willeth that all might be saved, and come to 
the knowledge of the truth of Christ, who doth this : And 
whoever teacheth another doctrine, brings people into 
sects and confusion, to destroy one another, where they 
have not natural affections, and will do that to another, 
which they would not have others do unto them, who 
break the bonds thereby of civil commerce amongst man- 
kind ; and the religions, ways and worships of all such, are 
no worships, rehgions, nor ways to God, but set up by a 
dark, peevish spirit, by which they destroy one another, 
which are God's creatures, about them ; all which come 
from him, who is out of the truth, whom Christ came to 
destroy."— Page 19. 1671. 

The following is extracted from his letter to the gover- 
nor and council of Barbadoes : — 

" Whereas, many scandalous lies and slanders have been 
cast upon us, to render us odious ; as that we deny God, 
Christ Jesus, and the Scriptures of Truth, kc. This is to 
inform you, that all our books and declarations, which for 
these many years have been published to the world, clearly 
testify the contrary. Yet for your satisfaction, we now 
plainly and sincerely declare — 

" That we own and believe in the Only, Wise, Omnipo- 
tent, and Everlasting God, the Creator of all things in 
Heaven and earth, and the Preserver of all that he hath 
made ; wlio is God over all blessed for over, to whom be 



32 ON THE DIVINITV AND OFFICES OF JESUS CHRIST. 

all honour, glory, dominion, praise, and thanksgiving, both 
now and for evermore ! 

" And we own and believe in Jesus Christ, his beloved 
and only begotten Son, in whom he is well pleased, who 
was conceived by the Holy Ghost and born of the Virgin 
Mary ; in whom we have redemption, through his blood, 
even the forgiveness of sins ; who is the express image of 
the invisible God, the First Born of every creature ; by 
whom were all things created that are in Heaven and in 
earth, visible and invisible, whether they be thrones, 
dominions, principalities, or powers, all things were created 
by Him. 

" And we own and believe, that he was made a sacrifice 
for sin, who knew no sin ; neither was guile found in his 
mouth ; that he was crucified for us, in the flesh, without 
the gates of Jerusalem ; and that he was buried and rose 
again the third day, by the power of his Father, for our 
justification, and that he ascended up into Heaven, and 
now sitteth at the right hand of God. 

" This Jesus, who was the foundation of the holy pro- 
phets and apostles, is our foundation; and we beheve 
there is no other foundation to be laid, but that which is 
laid, even Christ Jesus, who tasted death for every man, 
shed his blood for all men; is the propitiation for our 
sins, and not for ours only, but also for the sins of the 
whole world : according as John the Baptist testified of 
him, when he said, ' Behold the Lamb of God, that taketh 
away the sins of the world.' John i. 29. 

" We believe that He alone is our Redeemer and Sa- 
viour, the Captain of our Salvation, who saves us from 
sin, as well as from hell and the wrath to come, and 
destroys the devil and his works; He is the seed of the 
woman, that bruises the serpent's head, viz. Christ Jesus, 
the Alpha and Omega, the first and the last. He is, as 
the Scriptures of truth say of him, our wisdom, righteous- 
ness, justification and redemption ; neither is there salva- 
tion in any other, for there is no other name under heaven, 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 33 

given among men, whereby we may be saved. He alone 
is the Shepherd and Bishop of our souls : He is our Prophet 
whom Moses long since testified of, saying, 'A Prophet 
shall the Lord your God raise up unto you, of your brethren 
like unto me ; Him shall ye hear in all things, whatsoever 
He shall say unto you : and it shall come to pass that 
every soul that will not hear that Prophet, shall be 
destroyed from among the people.' Acts ii. 22, 23. 

"He is now come in Spirit, 'and hath given us an 
understanding that we know him that is true.' He rules 
in our hearts by his law of love and life, and makes us 
free from the law of sin and death. We have no life but 
by him, for He is the quickening Spirit, the second Adam, 
the Lord from Heaven, by whose blood we are cleansed 
and our consciences sprinkled from dead works to serve 
the living God. He is our Mediator, who makes peace 
and reconcihation between God offended, and us offend- 
ing. He being the Oath of God, the new covenant of 
light, life, grace and peace, the author and finisher of our 
faith. This Lord Jesus Christ, the heavenly Man, the 
Immanuel, God with us, we all own and believe in ; He 
whom the High Priest raged against, and said he had 
spoken blasphemy ; whom the priests and elders of the 
Jews took counsel together against, and put to death ; the 
same whom Judas betrayed for thirty pieces of silver, 
which the priests gave him, as a reward for his treason ; 
who also gave large money to the soldiers, to broach a 
horrible lie, namely, that his disciples came and stole him 
away by night, whilst they slept. After he was risen from 
the dead, the history of the Acts of the Apostles sets forth, 
how the chief priests and elders persecuted the disciples 
of this Jesus, for preaching Christ and his resurrection. 
This, we say, is that Lord Jesus Christ whom we own to 
be our life and salvation." P. 145, 146, Journal, vol. ii. 
1673. 

In his " Answer to all such as falsely say, the Quakers 
arc no Christians," written from Worcester Prison, and 



34 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

printed in the year 1682, he has the following declaration, 
viz. — 

" And Christ hath purchased his church with his own 
blood, Acts XX. 28. ' And we give thanks unto the Father, 
which hath made us meet to be partakers of the inherit- 
ance of the saints in light, who hath delivered us from the 
power of darkness, and hath translated us into the king- 
dom of his dear Son, in whom we have redemption through 
his blood, that is, the forgiveness of sins ; who is the image 
of the invisible God, the first begotten of every creature ; 
for by him were all things created, which are in heaven, and 
which are in earth, things visible and invisible, whether 
they be thrones, dominions, principalities, or powers, all 
things were created by him and for him ; and he is before 
all things; and in him, and by him, all things consist; 
and he is the Head of the body, (the church,) who is the 
beginning, and the first begotten from the dead, that in all 
things he might have the pre-eminence ; for it pleased the 
Father, that in him should all fulness dwell,' Col. i. And 
many other scriptures we might bring, which do prove 
that Christ is the Head of the church. 

" And Christ saith, all power in heaven and in earth is 
given to me. Matt, xxviii. 1 8. And we know that the Son 
of God is come, and hath given us an understanding, that 
we may know him that is true, and we are in him that is 
true, even in his Son Jesus Christ; this is the true God, 
and eternal life, 1 John v. 20. And Christ and the apostles 
in their days, did not set up one man to be pope (nor set 
a triple crown on his head) to be Christ's vicar and vice- 
gerent upon earth, nor set him above the apostles, &:c. : 
but on the contrary, Christ said, it was the gentiles that 
exercised lordship, and are called gracious lords; but said 
Christ, he that will be the greatest among you, let him be 
servant unto all: not pope or lord over all, but servant 
unto all. And Christ gave the keys and power, to others 
of his disciples, as well as Peter, to bind and loose. Matt, 
xviii. 19. And so Christ prayed for all his disciples and 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 35 

followers, that God had given him, that he would keep 
them from the evil of the world ; and not only for Peter, 
as may be seen in John xvii. 9. And we own the Father, 
the Son, and the Holy Ghost, as the apostles have de- 
clared. 

" When the fulness of time was come, God sent forth 
his Son, made of a woman, made under the law, that he 
might redeem them that were under the law, that we 
might receive the adoption of sons. Gal. iv. 4, 5. And by 
the grace of God, Christ tasted death for every man, Heb. 
ii. 9. And how that Christ died for our sins, according to 
the Scriptures ; and that he was buried, and rose again, 
according to the Scriptures, 1 Cor. xv. 3, 4. For other 
foundation can no man lay than that is laid, Jesus Christ, 
1 Cor. iii. 11. And so we believe those things which God 
before hath showed, by the mouth of all his prophets, that 
Christ should suffer ; and he hath thus fulfilled it, and is 
risen from the dead, and is at the right hand of God, who 
is alive again, and lives for evermore ; and will reward 
every man according to his deeds, and is the Judge both 
of the quick and dead, and his sheep now hear his voice, 
and follow him, as in the apostles' days. Acts iii. Rev. i. 
18. Neither is there salvation in any other than in the 
name of Jesus ; for there is none other name given under 
heaven among men, whereby we must be saved, Acts iv. 
12. And without controversy, great is the mystery of God- 
liness, God manifested in the flesh, justified in the spirit, 
seen of angels, preached unto the gentiles, believed on in 
the world, and received up into glory, 1 Tim. iii. 16." 

" And in the fulness of time, according to the promise of 
the Father, Christ was manifested in the flesh, and by the 
grace of God tasted death for every man, as before ; is 
risen, and ascended, and sits on the right hand of God in 
heaven, and is the only Mediator between God and man ; 
and that he exercises his prophetical, kingly, and priestly 
ofllcc, now in his church, and also his offices, as a Coun- 
sellor and Leader, Bishop, Shepherd and Mediator: he (to 



36 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

wit) the Son of God, he exercises these offices, in his 
household of faith, whose house we are, that are behevers 
in the Hght, and by faith engrafted into Christ, the Word, 
by whom all things were made ; and so are heirs of eter- 
nal life, being elected in him before the world began. And 
we do not matter if this Jewish spirit saith now of us, as 
it did formerly of the followers of Christ, that none but 
accursed people followed him, that knew not the law : and 
if you say as Nathaniel said, John i. 46. can there any 
good thing come out of Nazareth ? We say with Philip, 
come and see."— Pages 26, 27, 28. 1682. 

In a paper which he wrote, "Concerning the true 
Church," &;c. he says — 

" Christ took upon him the seed of Abraham ; he doth 
not say the corrupt seed of the gentiles ; so, according to 
the flesh, he was of the holy seed of Abraham and David, 
and his holy body and blood was an offering and a sacri- 
fice for the sins of the whole world, as a Lamb without 
blemish, whose flesh saw no corruption. By the one offer- 
ing of himself, in the new testament, or new covenant, he 
has put an end to all the offerings and sacrifices, amongst 
the Jews in the old testament. Christ, the holy Seed, was 
crucified, dead, and buried, according to the flesh, and 
raised again the third day, and his flesh saw no corruption. 
Though he was crucified in the flesh, yet quickened again 
by the spirit, and is alive, and Hveth for evermore, and 
hath all power in heaven and earth given to him, and 
reigneth over all, and is the one Mediator between God 
and man, even the man Christ Jesus." — Journal, vol. ii. p. 
384. 1686. 

The following extracts from Tuke's Selections from 
the Epistles of George Fox, will confirm the foregoing; 
viz. — 

From an epistle written in 1653 — 

" The glorious light is shining, the immortal is bringing 
forth out of death ; the prisoners have hope of their par- 
don, the debt being paid, and they freely purchased by 



ON TJfE DIVfNITY AND OFFICES OF JESUS CHRIST. 3/ 

Christ's blood : and He is come into the prison houses ; 
the prisoners begin to sing in hope of their eternal free- 
dom, leaping for joy of heart, and the dumb tongue shall 
sing praises." 

1662. "So bring them to the great Sacrifice, the Lord 
Jesus Christ, the Seed of the woman, who offered up him- 
self for the sin of the world, the Top Stone which is laid 
over all, who is restoring by his power, who hath all power 
in heaven and earth." 

1673. "And there is no salvation by any other name 
under heaven, but by the name of Jesus, which signifies a 
Saviour. And in his name keep your men's and women's, 
and all your other meetings, that you may feel him in the 
midst of you exercising his offices, as He is a Prophet 
whom God has raised up to open to you ; and as He is a 
Shepherd, who has laid down his life for you, to feed you, 
so hear his voice ; and as He is a Counsellor and a Com- 
mander, follow Him and his counsel ; and also as He is a 
Bishop to oversee you with his heavenly power and spirit; 
and as He is a Priest, who offered up himself for you, who 
is made higher than the heavens, who sanctifies his people, 
his church, and presents them to God, without blemish, 
spot, or wrinkle : so I say, know Him in all his offices, 
exercising them amongst you and in you." 

1676. "So every true believer will confess to Christ, 
his salvation, his way, light and hfe, out of death and dark- 
ness ; his Prophet to open to him, his Captain and Com- 
mander, to command and to lead him; his Counsellor, to 
counsel him ; and his Priest, who hath offered himself for 
him, and who sanctifies him, and offers him up to God ; to 
whom be all praise and glory for ever. Amen." 

So important and essential did George Fox consider 
the knowledge and belief of the coming and offices of our 
Lord and Saviour Jesus Christ, that he exhorted his friends 
in America to impress it on the minds of the native Indi- 
ans as well as the negroes under their care. Tliis will 
10 



.^8 ON THE DIVINITY ANJj UFFK ES OF JESUS CHRIST. 

appear from the following extract of an epistle, written by 
him in 1679, viz. — 

" And also you must instruct and teach your Indians 
and negroes, and all others, how that Christ, by the grace 
of God, tasted death for every man, and gave himself a 
ransom for all men, to be testified in due time, and is the 
propitiation, not for the sins of Christians only, but for the 
sins of the whole world ; and how that he doth enlighten 
every man that cometh into the world with his true light, 
which is the hfe in Christ, by whom the world was made." 

Again in 1687. "And if sometimes you should have 
some meetings wdth the Indian kings, and their councils, 
to let them know the principles of truth ; so that they may 
know the way of salvation, and the nature of true Chris- 
tianity, and how that Christ hath died for them, who tasted 
death for every man ; and so the gospel of salvation must 
be preached to every creature under heaven; and how 
that Christ hath enlightened them, who enlightens all that 
come into the world." 

The following is a beautiful specimen of the Christian 
consolation w^hich he administered to his persecuted and 
suffering brethren : — 

" If the world do persecute you, and take away your 
goods or clothes, was not your Lord and Master so served.-^ 
Did not they cast lots for his garments ? Was not he haled 
fi-om the priests to Herod, and before Pontius Pilate, and 
spit upon ? And if they hate thee, and spit upon thee. He 
was hated and spit upon for thee. Did He not go to pri- 
son for thee, and was He not mocked and scourged for 
thee ? Did not He bow to the cross and grave for thee, 
He who had no sin, neither was guile found in his mouth ? 
And did He not bear thy sins in his own body upon the 
tree ; and was He not scourged for thee, by whose stripes 
we are healed } Did not He suffer the contradiction of 
sinners, who died for sinners, and went into the grave for 
sinners, and died for the ungodly, yea, tasted death for 



ON, THE DIVINITY AND OFFICES OF JESUS CHRIST. 39 

every man ; who through death destroyed death, and the 
devil, the power of death, and is risen — for death and the 
grave could not hold him, and the powers and principali- 
ties, with all their guards and watches, could not hold him 
within the grave— but he is risen; and is ascended far 
above all principahties, powers, thrones, and dominions, 
and is set dov/n at the right hand of God, and remaineth 
in the heavens till all things be restored : and He is re- 
storing with his hght, grace, truth, power, spirit, faith, 
gospel, and word of life, so that you read of some that 
came to sit together in heavenly places in Christ Jesus." 



ROBERT BARCLAY, 

In his Catechism, after reciting several passages of 
Scripture, which testify to the appearance of Christ in the 
flesh, and his pre-existence, proceeds : — 

" Question. — These are very clear, that even the world 
was created by Christ: but what Scriptures prove the 
divinity of Christ against such as falsely deny the same ? 

"Answer. — And the Word was God. Whose are the 
fathers, and of whom, as concerning the flesh, Christ came, 
who is over all, God blessed for ever. Amen. Who being 
in the form of God, thought it no robbery to be equal with 
God. And we know that the Son of God is come, and 
hath given us an understanding, that we may know him 
that is true, and we are in him that is true, even in his 
Son Jesus Christ : this is the true God and eternal life." 
Page 8. 

" Question. — After what manner doth the Scripture as- 
sert the conjunction and unity of the eternal Son of God, 
in and with the man Christ Jesus ? 

" Answer. — And the Word was made flesh, and dwelt 
among us, (and we beheld his glory, the glory as of the 
only begotten of the Father,) full of grace and truth. For 
he whom God hath sent, speakcth the words of God; for 



40 ON TflK I)l\ 1MT\ AND OFFICES OF JESUS CHRIST. 

God giveth not the Spirit by measure unto him. How 
God anointed Jesus of Nazareth with the Holy Ghost and 
with power, who went about doing good, and heahng all 
that w^ere oppressed of the devil ; for God was wdth him. 
For it pleased the Father that in him should all fulness 
dwell. For in him dwelleth all the fulness of the Godhead 
bodily. In him are hid all the treasures of wisdom and 
knowledge.*' — Page 10. 1673. 

In his Confession of Faith, he has the following : — 

'- Article 4th. — Concerning the Divinity of Christ, and 
his being from the beginning. 

" In the be^innins was the Word, and the Word was 
with God, and the Word was God. The same was in the 
beginning with God. All things were made by him, and 
without him was not any thing made that was made. 
Whose goings forth have been from of old, from everlast- 
ing. For God created all things by Jesus Christ. Who 
being in the form of God, thought it no robbery to be 
equal with God. And his name is called Wonderful, 
Counsellor, the mighty God, the everlasting Father, the 
Prince of peace. Who is the image of the invisible God, 
the First-Born of every creature. The Brightness of the 
Fathers glory, and the express Image of his substance. 
Who was clothed with a vesture dipped in blood, and 
his name is called the Word of God. In him dwells all 
the fulness of the Godhead bodily, and in him are all the 
treasures of wisdom and knowledge. 

'* Article 5th. — Concerning his appearance in the flesh. 

'• The Word was made flesh. For he took not on him 
the nature of angels, but he took on him the seed of Abra- 
ham, being in all things made like unto his brethren. 
Touched with a feeling of our infirmities, and in all things 
tempted like as w^e are, yet without sin. He died for our 
sins, according to the Scriptures, and he was buried, and 
he rose again the third day, according to the Scriptures. 

" Article 6th. — Concerning the end and use of that ap- 
pearance. 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 41 

" God sent his own Son in the Ukeness of sinful flesh, 
and for sin, condemned sin in the flesh. For this purpose 
the Son of God was manifested, that he might destroy the 
works of the devil ; being manifested to take away our 
sins. For he gave himself for us, an offering and a sacri- 
fice to God for a sweet smelling savour, having obtained 
eternal redemption for us. And through the eternal Spirit, 
offered up himself without spot unto God, to purge our 
consciences from dead works, to serve the living God. 
He was the Lamb that was slain from the foundation of 
the world, of whom the fathers did all drink, for they 
drank of that spiritual Rock that followed them, and that 
Rock was Christ. Christ also suffered for us, leaving us 
an example, that we should follow his steps. For we are 
to bear about in the body the dying of the Lord Jesus, 
that the life also of Jesus might be made manifest in our 
body ; being alway delivered unto death for Jesus' sake, 
that the life also of Jesus may be made manifest in our 
flesh. That we may know him and the power of his re- 
surrection, and the fellowship of his sufferings, being 
made conformable to his death." — P. 106, &c. 1673. 

From his " Apology for the true Christian Divinity," I 
extract the following, viz. — 

" For the infinite, and most wise God, who is the foun- 
dation, root, and spring of all operation, hath wrought all 
things by his eternal Word and Son. This is that Word 
that was in the beginning with God, and was God, by 
whom all things were made, and without whom was not 
any thing made that was made. This is that Jesus Christ, 
by whom God created all things, by whom and for whom 
all things were created that are in heaven, and in earth, 
visible and invisible, whether they be thrones, or domi- 
nions, or principalities, or powers, Coloss. i. 16. Who 
therefore is called the First-Born of every creature, Col. 
i. 1/3. As then that infinite and incomprehensible fountain 
of life and motion opcrateth in tlie creatures by his own 
eternal word and power, so no crcalurc has access again 



42 ON THE DIVLMTY AND OFFICES OF JESL S CHRIST. 

unto him but in and by the Son, according to his own ex- 
press words, ' No man knoweth the Father but the Son, 
and he to whom the Son will reveal him/ Matt, xi. 27. 
Luke X. 22. And again he himself saith, • I am the way, 
the truth, and the life : No man cometh unto the Father 
but by me,' John xiv. 6. 

^ Hence he is fitly called the Mediator betwLxt God and 
man : for havinof been ^ith God from all etemitv. beinoj 
himself God. and also in time, partaking of the nature of 
man, through him, is the goodness and love of God con- 
veyed to mankind, and by him again, man receiveth and 
partaketh of these mercies." — Apolog}". p. 27. 

After speaking at large of the Holy Spirit of Christ, 
wherewith all men are enhghtened for their salvation and 
redemption, he adds — 

" But by this as we do not at all intend to equal our- 
selves to that Holy Man. the Lord Jesus Christ, who was 
bom of the Virgin Mary, in whom all the ftdness of the 
Godhead dwelt bodily : so neither do we destroy the re- 
ality of his present existence, as some have falsely calum- 
niated us. For though we affinn that Christ dwells in us, 
yet not inmnediately. but mediately, as he is in that seed 
which is in us : whereas he. to wit. the Eternal Word, 
which was wixh God. and was God, dwelt immediately in 
that holy Man. He then is as the head, and we as the 
members, he the vine, and we the branches. Now as the 
soul of man dwells otherwise, and in a far more imme- 
diate manner in the head and in the heart, than in the 
hands or legs ; and as the sap, virtue and life of the vine, 
lodgeth far otherwise in the stock and root- than in the 
branches, so God dweUeth otherwise in the man Jesus, 
than in us. We also freely reject the heresy of Appolli- 
narius, who denied him to have any soul, but said the 
body was only actuated by the Godhead. As also the 
error of Eutyches. who made the manhood to be wholly 
swallowed up of the Godhead. Wherefore, as we believe 
he was a true and real man, so we also beheve that he 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 43 

continues so to be glorified in the heavens, in soul and 
body, by whom God shall judge the world, in the great and 
general day of judgment." — Apology, p. 139. 

After largely enforcing the sufficiency of the Holy Spirit 
of Christ, and the necessity of obedience thereto in order 
to salvation, he writes thus, viz. — 

" § XV. Fourthly. — ^We do not hereby intend, any ways, 
to lessen or derogate from the atonement and sacrifice of 
Jesus Christ ; but on the contrary, do magnify and exalt it. 
For as we believe all those things to have been certainly 
transacted, which are recorded in the Holy Scriptures, 
concerning the birth, hfe, miracles, sufferings, resurrec- 
tion, and ascension of Christ ; so we do also believe, that 
it is the duty of every one to beheve it, to whom it pleases 
God to reveal the same, and to bring to them the know- 
ledge of it ; yea, we believe it were damnable unbelief, not 
to believe it, when so declared; but to resist that holy 
seed, which as minded would lead and incline every one 
to believe it, as it is offered unto them ; though it revealeth 
not in every one, the outward and explicit knowledge of 
it, nevertheless it always assenteth to it, where it is de- 
clared. Nevertheless, as we firmly believe it was necessary, 
that Christ should come, that by his death and suflferings, 
he might offer up himself a sacrifice to God for our sins, 
who his own self bare our sins in his own body on the 
tree, so we beheve that the remission of sins which any 
partake of, is only in and by virtue of that most satisfac- 
tory sacrifice, and no otherwise. For it is by the obedi- 
ence of that one, that the free gift is come upon all, to 
justification. For we affirm, that as all men partake of 
the fruit of Adam's fall, in that, by reason of that evil seed, 
which, through him, is communicated unto them, they arc 
prone and inclined unto evil, though thousands of thou- 
sands be ignorant of Adam's fall, neither ever knew of the 
eating of the forbidden fruit ; so also many may come to 
feel the influence of this holy and divine seed and light, 
and be turned from evil to good by it, though they knew 



44 ON THE DIVIiMTV AND OFFICES OF JESl S CHRIST. 

nothing of Christ's coming in the flesh, through whose 
obedience and sufferings it is purchased unto them. And 
as we affirm it is absolutely needful, that those do beheve 
the history of Christ's outward appearance, whom it 
pleased God to bring to the knowledge of it ; so we do 
freely confess, that even that outward knowledge is very 
comfortable to such as are subject to, and led by, the in- 
ward seed and light. For not only doth the sense of 
Christ's love and sufferings tend to humble them, but they 
are thereby also strengthened in then* faith, and encour- 
aged to follow that excellent pattern, which he hath left 
us, who suffered for us, as saith the apostle Peter, 1 Pet. ii. 
21. leaving us an example that we should follow his steps : 
and many times we are greatly edified and refreshed, with 
the gracious sayings which proceed out of his mouth. 
The history then is profitable and comfortable with the 
mystery, and never without it; but the mystery is, and 
may be profitable, w ithout the explicit and outward know- 
ledge of the history." — Pages 155, 156. 

" First then, as by the explanation of the former thesis 
appears, we renounce all natural power and ability in our- 
selves, in order to bring us out of our lost and fallen con- 
dition, and first nature ; and confess, that as of ourselves 
we are able to do nothing that is good, so neither can we 
procure remission of sins or justification by any act of our 
own, so as to merit it, or draw it as a debt from God due 
unto us, but we acknowledge all to be of and from his 
love, which is the original and fundamental cause of our 
acceptance. 

" Secondly : God manifested this love towards us, in the 
sending of his beloved Son, the Lord Jesus Christ, into 
the world ; who gave himself for us, an offering and a 
sacrifice to God, for a sweet smelling savour ; and having 
made peace through the blood of his cross, that he might 
reconcile us unto himself, and by the Eternal Spirit, oflfered 
himself without spot unto God, and suffered for our sins, 
the just for the unjust, that he might bring us unto God. 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 45 

"Thirdly then, Forasmuch as all men who have come 
to man's estate, (the man Jesus only excepted,) have sin- 
ned, therefore all have need of this Saviour, to remove 
the wrath of God from them, due to their offences : in this 
respect he is truly said to have borne the iniquities of us 
all, in his body on the tree, and therefore is the only Me- 
diator, having qualified the wrath of God towards us ; so 
that our former sins stand not in our way, being, by virtue 
of his most satisfactory sacrifice, removed and pardoned. 
Neither do we think that remission of sins is to be ex- 
pected, sought, or obtained, any other way, or by any 
works or sacrifice whatsoever, though, as has been said 
formerly, they may come to partake of this remission, that 
are ignorant of the history. So then, Christ, by his death 
and sufferings, hath reconciled us to God, even while we 
are enemies ; that is, he offers reconciliation unto us ; we 
are put into a capacity of being reconciled ; God is will- 
ing to forgive us our iniquities, and to accept us, as is 
well expressed by the apostle, 2 Cor. v. 19. God was in 
Christ, reconciling the world unto himself, not imputing 
their trespasses unto them, and hath put in us the word 
of reconciliation. And therefore the apostle, in the next 
verses, entreats them in Christ's stead to be reconciled to 
God ; intimating that the wrath of God being removed by 
the obedience of Christ Jesus, he is willing to be recon- 
ciled unto them, and ready to remit the sins that are past, 
if they repent. 

"We consider, then, our redemption in a twofold respect 
or state, both which in their own nature are perfect, though, 
in their application to us, the one is not, nor can not be, 
without respect to the other. 

"The first, is the redemption performed and accom- 
plished by Christ for us, in his crucified body, without us : 
the other is the redemption wrought by Christ in us; 
which no less properly is called and accounted a redemp- 
tion than the former. The first, then, is that, whereby a 
man, as he stands in the fall, is put into n cnpacity of anl- 



46 ox THE DIVLNITY AND OFFICES OF JESUS CHRIST. 

vation, and hath conveyed unto him, a measure of that 
power, virtue, spirit, hfe, and grace, that was in Christ 
Jesus, which, as the free gift of God, is able to counter- 
balance, overcome and root out the evil seed, wherewith 
we are naturally, as in the fall, leavened. 

" The second is that, whereby we witness and know this 
pure and perfect redemption in ourselves, purifying, cleans- 
ing, and redeeming us, from the power of corruption, and 
bringing us into unity, favour and friendship with God. 
By the first of these two, we that were lost in Adam, 
plunged into the bitter and corrupt seed, unable of our- 
selves to do any good thing, but naturally joined and united 
to evil, forward and propense to all iniquity, servants and 
slaves to the power and spirit of darkness, are, notwith- 
standing all this, so far reconciled to God, by the death of 
his Son, while enemies, that we are put into a capacity of 
salvation, having the glad tidings of the gospel of peace 
offered unto us, and God is reconciled unto us, in Christ ; 
calls and invites us to himself; in which respect we under- 
stand these scriptures, 'He slew the enmity in himself. 
He loved us first ; seeing us in our blood, he said unto us, 
live ; He who did not sin, his own self bare our sins in his 
own body on the tree ; and he died for our sins, the just 
for the unjust.' "—P. 202, and seq. 1676. 



WILLIAM PENN. 

From his Tract entitled "Innocency with her open 
face," I take the following quotations, viz. — 

" That which I am credibly informed to be the greatest 
reason for my imprisonment, and that noise of blasphemy 
which hath pierced so many ears of late, is my denying the 
divinity of Christ, and divesting him of his eternal God- 
head ; which most busily hath been suggested, as well to 
those in authority, as mahciously insinuated amongst the 
people." He then enters into an argument of consider- 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST- 47 

able length, to prove the Godhead of Jesus Christ, which 
he thus concludes : — " In short, this conclusive argument 
for the proof of Christ, the Saviour's, being God, should 
certainly persuade all sober persons of my innocency, and 
my adversaries' malice. He that is the everlasting Wis- 
dom, Divine Power, the true Light, the only Saviour, the 
creating Word of all things, whether visible or invisible ; 
and their upholder, by his own power, is without contra- 
diction God — but all these qualifications and divine pro- 
perties, are, by the concurrent testimonies of Scripture, 
ascribed to the Lord Jesus Christ ; therefore, without a 
scruple, I call and believe him really to be the mighty 
God. And for a more ample satisfaction, let but my reply 
to J. Clapham be perused, in which Christ's divinity and 

eternity is very fully asserted." — Vol. i. p. 268. 1668. 

" And (to shut up my apology for religious matters) that 
all may see the simpHcity, scripture doctrine, and phrase 
of my faith, in the most important matters of eternal life, 
I shall here subjoin a short confession. 'I sincerely own, 
and unfeignedly believe (by virtue of the sound knowledge 
and experience received from the gift of that holy unction 
and divine grace inspired from on high) in one holy, just, 
merciful, almighty and eternal God ; who is the Father of 
all things; that appeared to the holy patriarchs and 
prophets of old, at sundry times and in divers manners ; 
and in one Lord Jesus Christ, the everlasting Wisdom, 
divine Power, true Light, only Saviour, and Preserver of 
all; the same one, holy, just, merciful, almighty, and 
eternal God; who in the fulness of time took, and was 
manifested in the flesh ; at which time he preached (and 
his disciples after him) the everlasting gospel of repent- 
ance, and promise of remission of sins, and eternal life, 
to all that heard and obeyed; who said — "he that is witli 
you (in the flesh) shall be in you" by the Spirit ; and 
though he left them as to the flesh, yet not comforlless ; 
for he would come to them" again in the Spirit; for a 
little while, and they should not see Inm as to the llesh , 



48 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

again a little while and they should see him in the Spirit ; 
for the Lord Jesus Christ is that Spirit, a manifestation 
whereof is given to every one to profit withal ; in which 
Holy Spirit, I believe, as the same almighty and eternal 
God, who as in those times he ended all shadows, and 
became the infallible guide to them that walked therein ; 
by which they were adopted heirs and co-heirs of glory ; 
so am I a living witness that the same holy, just, merciful, 
almighty, and eternal God, is now as then, after this 
tedious night of idolatry, superstition, and human inven- 
tions, that hath overspread the world, gloriously manifest- 
ed to discover, and save from all iniquity, and to conduct 
unto the holy land of pure and endless peace, in a word 
to tabernacle in m-^n. And I also firmly beheve, that 
without repenting and forsaking of past sins, and walking 
in obedience to this heavenly voice, which would guide 
into all truth and estabhsh there ; remission and eternal 
life can never be obtained ; but unto them that fear his 
name and keep his commandments ; they, and they only, 
shall have right unto the tree of life ; for whose name sake 
I have been made willing to relinquish and forsake all the 
vain fashions, enticing pleasures, alluring honours, and glit- 
tering glories of this transitory world, and readily to accept 
the portion of a fool, from this deriding generation, and 
become a man of sorrows, and a perpetual reproach to my 
familiars; yea, and with the greatest cheerfulness, can 
obsignate and confirm, with no less seal than the loss of 
whatsoever this doting world accounts dear, this faithful 
confession; having my eye fixed upon a more enduring 
substance and lasting inheritance ; and being most infal- 
libly assured, that when time shall be no more, I shall, if 
faithful hereunto, possess the mansions of eternal life, 
and be received into his everlasting habitation of rest and 

glory.' "—Page 269, 270. 1 668. 

In replying to the charge that the Quakers do not trust 
in the death of Christ for pardon and salvation, he uses the 
following expressions ; — 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 49 

" They are so far from disowning the death and suffer- 
ings of Christ, that there is not a people on the earth that 
so assuredly witness and demonstrate a fellowship there- 
with, confessing before men and angels that Christ died 
for the sins of the world, and gave his hfe a ransom." 
Works, vol. ii. p. 19. 1668. 

His next report is- — " We call not upon God in the name 
and mediation of Jesus Christ. But, reader, that thou 
mayest not thus be dogmatised upon, but better satisfied 
in thy sober inquiries, assure thyself the Quakers never 
knew any other name than that of Jesus Christ, through 
which to find acceptance with the Lord ; nor is it by any 
other than Jesus, the Mediator of the new covenant, by 
whom they expect redemption, and may receive the pro- 
mise of an eternal inheritance." — Ibid. 

In replying to an opponent, he says : — 

" The fourth objection of Jenner is, that we hold ' All 
that Christ did in the world, was only as a figure and 
example; therefore we deny the Lord that bought us.' 
To which Wilham Penn replies: — This language he 
cannot produce in any author, that is an acknowledged 
true Quaker ; for we aflarm he did many things wherein 
he was neither a figure nor example; though in some 
sense he may be the former, and in many the latter : for 
in Him we have life, and by faith, atonement in his blood ; 
yet 'twas the language of the apostle Peter, ' for even 
hereunto were ye called, because Christ also suffered for 
us; leaving us an example, that we should follow his 
steps.' 1 Peter ii. 21. "—Works, vol. ii. p. 66. 1671. 

In a pamphlet entitled, "Scripture Socinianised," in 
which Wilham Penn refutes the Socinian notions of an 
early opposer, who cavilled against George Fox for 
making Christ to be God, and in support of his argument 
asserted that the expressions of our blessed Lord, " glorify 
thou me with the glory which I had with thee before tlie 
world began," alluded only to a glory given him in decree. 
William Penn replies : — " The clinch is foolish, and his 



.00 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

consequence false and pernicious. For what if Christ 
was not then glorified, must it therefore follow that he 
was not in being, much less glorified, before the world 
was? Can he be so great a stranger to the apostle's 
doctrine, delivered in his Epistle to the Philippians, where 
we find him first equal to God, as being in his very form 
or essence ; next making himself of no reputation ; then 
appearing in the fashion or likeness of men ; and lastly, 
that he humbled himself, and became obedient unto death, 
even the death of the cross ; which shews that he was in 
an exalted and glorified state before he humbled himself; 
else, how was he humbled ? And it is a piece of sacrilege 
and ingratitude, I almost tremble to think on, that because 
he was pleased to descend in the likeness of men, in order 
to the salvation of mankind, (in which our adversary may 
also have his share, if he unfeignedly repent,) he should 
unworthily rob him of all pre-existence in the form of God, 
while He himself thought it no robbery to be equal with 
God."— Vol. ii. p. 136. 1672. 

In reply to the charge that George Fox had put Christ 
for God, where he said " Christ is all," WilUam Penn 
says : — 

" Now hear what the Apostle says in the matter. Col. 
iii. 11. 'Where there is neither Greek nor Jew, circum- 
cised nor uncircumcised, barbarian, Scythian, bond or 
free, but Christ is all and in all.' And if Christ be all and 
in all, and he that is all and in all be the true and living 
God, then because Christ is all and in all, Christ is the 
true and living God." — lb. p. 137. 

Again he says : — 

" In short, Christ is called both God, Lord and Judge ; 
and since there is but one only true God, Lord and Judge 
of right Christians, we therefore believe Christ to be that 
only true God, Lord and Judge, both of quick and dead. 
And here let me caution the man of his eager opposition 
to Christ's divinity, since, supposing it should not be true, 
there can be no detraction; and if it »?hould prove true, 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 51 

as he may one day know, he will be guilty of robbing 
Christ of that, for which he thought it no robbery himself 
to be equal with God, that is, to be the only true God 
himself"— lb. p. 139. 1672. 

The following confession of his Christian faith, will be 
found in the second volume of his Works, p. 420. 

« I will end my part herein, with our most solemn con- 
fession, in the holy fear of God ; that we believe in no 
other Lord Jesus Christ, than he who appeared to the 
fathers of old, at sundry times and in divers manners ; and 
in the fulness of time, took flesh of the seed of Abraham 
and stock of David, became Immanuel, God manifest in 
flesh, through which he conversed in the world, preached 
his everlasting gospel, and by his divine power, gathered 
faithful witnesses; and when his hour was come, was 
taken of cruel men, his body wickedly slain, which life he 
gave, to proclaim, upon faith and repentance, a general 
ransom to the world ; the third day he rose again, and 
afterwards appeared among his disciples, in whose view 
he was received up into glory ; but returned again, fulfil- 
ling those Scriptures, ' He that is with you, shall be in 
you ; I will not leave you comfortless, I will come to you 
again, and receive you unto myself.' John xiv. 3. 17, 18. 
And that he did come, and abide as really in them, and 
doth now in his children by measure, as without measure 
in that body prepared to perform the will of God in ; that 
he is their King, Prophet, and High Priest, and intercedes 
and mediates on their behalf; bringing in everlasting 
righteousness, peace and assurance for ever, unto all their 
hearts and consciences, to whom be everlasting honour 
and dominion. Amen." — Vol. ii. p. 420. 1673. 

His letter to Dr. John Collcngcs contains the following, 
viz. — 

"And now I will tell thee my faith in this matter; I do 
heartily bcUcve, that Jesus Christ is the only true and 
cverhisting God, by whom all things were made, that are 
made, in the heavens above, or the earth beneath, or tlie 



52 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

waters under the earth ; that he is as omnipotent, so om- 
niscient, and omnipresent, therefore God. 

" In short, I say, both as to this, and the other point of 
justification, that Jesus Christ was a sacrifice for sin, that 
he was set forth to be a propitiation for the sins of the 
whole world ; to declare God's righteousness for the re- 
mission of sins that are past, &c. to all that repented and 
had faith in his Son. Therein the love of God appeared, 
that he declared his good will thereby to be reconciled ; 
Christ bearing away the sins that are past, as the scape- 
goat did of old, not excluding inward work ; for, till that 
is begun, none can be benefitted, though it is not the 
work, but God's free love that remits and blots out, of 
which the death of Christ, and his sacrificing of himself, 
was a most certain declaration and confirmation. In 
short, that declared remission, to all who beheve and 
obey, for the sins that are past ; which is the first part of 
Christ's work, (as it is a king's to pardon a traitor, before 
he advanceth him,) and hitherto the acquittance imputes 
a righteousness, (inasmuch as men, on true repentance, 
are imputed as clean of guilt as if they had never sinned,) 
and thus far justified ; but the completing of this, by the 
working out of sin inherent, must be by the power and 
spirit of Christ in the heart, destroying the old man and 
his deeds, and bringing in the new and everlasting righteous- 
ness ; so, that which I writ against, is such doctrine as 
extended Christ's death and obedience, not to the first, 
but this second part of justification ; not the pacifying 
[of] conscience, as to past sin ; but to complete salvation, 
without cleansing and purging, from all filthiness of flesh 
and spirit, by the internal operation of his holy power and 
Spirit."— See Penn's Works, vol. ii. p. 165, &c. 1673. 

From the 18th chapter of the " Christian Quaker," a 
work written by William Penn and George Whitehead, I 
take the following quotation, viz. — 

" But there is yet a farther benefit that accrueth by 
the blood of Christ, viz. — that Christ is a propitiation 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 53 

and redemption to such as have faith in him. For though 
I still place the stress of feeling of a particular benefit, 
upon the light, life, and spirit revealed and witnessed in 
every particular person, yet in that general appearance 
there was a general benefit justly to be attributed unto the 
blood of that very body of Christ, which he offered up 
through the eternal Spirit, to wit, that it did propitiate. 
For, however it might draw stupendous judgments upon 
the heads of those who were authors of that dismal tragedy, 
and bloody murder of the Son of God, and died impeni- 
tent, yet doubtless it is thus far turned to very great account, 
in that it was a most precious offering in the sight of the 
Lord, and drew God's love the more eminently unto man- 
kind, at least such as should believe in his name ; as his 
solemn prayer to his Father at his leaving the world, 
given us by his beloved disciple, doth plainly witness. 

" For how can it otherwise be, but that it should render 
God most propitious to all such as beheve in Christ, the 
Light of the world, when it was but placing of his only 
begotten Son's sufferings, truly on their account, that 
should ever believe and obey him. Yea doubtless, greatly 
did that sacrifice influence to some singular tenderness, 
and peculiar regard unto all such who should believe in 
his name, being the last and greatest of all his external 
acts, viz. the resisting unto blood, for the spiritual good of 
the world, thereby oflfering up his life upon the cross, 
through the power of the eternal Spirit, that remission of 
sin, God's bounty to the world, might be preached in his 
name, and in his very blood too, as that which was the 
most ratifying of all his bodily suflferings. And, indeed, 
therefore might it seem meet to the Holy Ghost, that 
redemption, propitiation, and remission should be declared, 
and held forth, in the blood of Christ unto all that have 
right faith therein, as saith the apostle to the Romans : 
' whom God hath set forth to be a propitiation through 
faith in his blood.' Rom. iii. 25. And to the Epliesians : 
12 



54 ON THF. DIVINITY AND OFFICF^ OF JESIS ( HRIST. 

'in whom we have redemption through his blood, the 
forgiveness of sins,' &:c. because it imphes a firm beUef 
that Christ was come in the flesh, and that none could 
then have him as their propitiation and redemption, who 
withstood the acknowledgment of, and belief in, his 
visible appearance, which John tells us some denied." — 
Works, vol. i. p. 577. 1673. 

John Faldo. in wTiting against Friends, quotes as their 
language, •• Christ, the offering, the Light within.'' To 
which Wilham Penn replies: — 

^' This is no Quaker expression : and unless we are to 
answer for John Faldo's mistakes, we are unconcerned in 
it: only his malice is manifest; for he would by this 
insinuate, that we deny Christ to be an offering as in the 
flesh, and the body then offered up. to be concerned in our 
beUef of the offering ; but I do declare it to have been an 
holv offering, and such an one too, as was to be once for 
all."— Vol. ii. p. 311. 1673. 

From his •• Invalidity of John Faldo*s Vindication." I 
take the following, viz. — 

'• Before I leave this particular, I must again declare, 
that ice are led by the Light and Spirit of Christ, with holy 
reverence to confess imto the blood of Christ shed at 
Jerusalem, as that by which a propitiation was held forth 
to the remission of the sins that were past, through the 
forbearance of God unto all that beheve : and we embrace 
it as such ; and do firmly believe, that thereby God de- 
clared his great love unto the world, for by it is the con- 
sciousness of sin declared to be taken away, or remission 
sealed to all that have kno^\Ti true repentance, and faith in 
his appearance. But because of the condition, I mean faith 
and repentance, therefore do we exhort all to turn their 
minds to the Light and Spirit of Christ within, that by 
seeing their conditions, and being by the same brought both 
into true contrition and holy confidence in God's mercy, 
thev inav come to receive the benefit thereof : for without 



ON THE DIVINITY AND OFFICES OF JESU.S CHRIST. Di) 

that necessary condition, it will be impossible to obtain 
remission of sins, though it be so generally promulgated 
thereby."— P. 411. 1673. 

In his answer to a false and foohsh libel, he thus replies 
to the charge that "the Quakers deny the person of 
Jesus Christ," viz. — 

" If by person of Christ, is meant the man Christ Jesus, 
we deny the charge ; for there is no other name given 
under heaven by which salvation can be obtained. 'Tis 
Christ alone that hath brought life and immortality to 
Ufe. He is the propitiation, the Mediator and interces- 
sor ; and by him only can man come to God : and no man 
can come to him but such as come to his Spirit in their 
own hearts. And such as have not the Spirit of Christ 
dwelling in them, are none of his." — P. 670. 1678. 

From his " Address to Protestants," I extract the fol- 
lowing sentiments, viz. — Speaking of divine love he says : — 

" This is my commandment, said Christ, that ye love 
one another as I have loved you ; and greater love hath 
no man than this, that a man lay down his life for his 
friends — ye are my friends, if ye do whatsoever I command 
you. Indeed he gave his life for the world, and offered 
up one common sacrifice for mankind. And by this one 
offering up of himself, once for all, he hath for ever per- 
fected, that is, quitted and discharged, and taken into 
favour, them that are sanctified ; who have received the 
spirit of grace and sanctification in their hearts ; for such 
as resist it receive not the benefit of that sacrifice, but 
damnation to themselves. 

" This holy offering up of himself by the eternal Spirit, 
is a great part of his Messiahship ; for therein he hath both 
confirmed his blessed message of remission of sins, and 
life everlasting, to as many as truly believe in his name, 
and hath given himself a propitiation for all that have 
sinned, and thereby come short of the glory of God ; 
insomuch tliat God is said by the apostle Paul to be just, 
and the ju.^tilicr of Iniu which belicveth in Jesus, whom 



56 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

God hath set forth to be a propitiation, through faith in 
his blood, to declare his righteousness for the remission 
of sins that are past, through the forbearance of God. 
Unto which I shall join his Mediatorship or Advocacy, 
linked together both by the apostle of the Gentiles and the 
beloved disciple John. The first, in these words, For there 
is one God and one Mediator between God and men, the 
man Christ Jesus, who gave himself a ransom for all, to 
be testified in due time. The apostle John expresseth it 
thus : — ' My little children, these things write I unto you, 
that you sin not ; and if any man sinneth, we have an 
Advocate with the Father, Jesus Christ the righteous ; he is 
the propitiation for our sins, and not for ours only, but also 
for the sins of the whole world.' So that to be brief, the 
Christian creed, so far as it is declaratory, lies eminently in 
a confession of these particulars : — Of the divine authority 
of the New as well as of the Old Testament writings, and 
particularly of these greats general and obvious truths^ therein 
expressed, viz. of God and Christ, his miracles, doctrine, 
death, resurrection, advocateship, or mediation, the gift 
of his light. Spirit or grace, of faith, and repentance from 
dead works unto remission of sins, keeping his command- 
ments, and lastly, of eternal recompense." — Vol. i. p. 762. 
1679. 

In the year 1695, a nameless answer to William Penn's 
" Key" was pubhshed, to which he soon returned a reply. 
In this he takes occasion to comment upon a charge 
brought against him, of " dividing, as w^ell as distinguish- 
ing between Christ and Jesus of Nazareth, and Christ and 
him that was born of the Virgin Mary," he uses the 
following expressions, viz. — 

" But if he will allow us to speak our owti mind, in our 
own words, and had rather we were in the right than in 
the wrong, which does but become an ingenuous author, 
though it thereby appear that we are not what he had 
said us to be, then let him know, we do not divide or 
distinguish between Christ and Jesus of Nazareth. Nor 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 57 

did we ever say, that Jesus of Nazareth is Christ's instru- 
ment to appear in and by, for man's salvation ; but that 
the Word took flesh, and this is the Christ or anointed of 
God. And though sometimes the term Christ is given to 
the Word, sometimes to the prepared body he took, as 
w^hen he is said to die, and be buried, and raised again, &;c. 
yet God manifest in the flesh, and Immanuel, God with 
us, in our nature, is that Christ of God or Christ the Lord, 
that God hath [exalted] and will exalt — the Enhghtener, 
Redeemer, Saviour of the world, both an offering for all, 
and the Mediator and Sanctifier of all that desire to come 
to God by him."— Works, vol. ii. p. 817. 1695. 

In his "Primitive Christianity Revived," I find the 
following : — 

" We do believe, that Jesus Christ was our holy sacri- 
fice, atonement and propitiation; that he bore our iniquities, 
and that by his stripes we were healed of the wounds 
Adam gave us in his fall ; and that God is just in forgiving 
true penitents upon the credit of that holy offering, Christ 
made of himself to God for us, and that what he did and 
suffered, satisfied and pleased God, and was for the sake of 
fallen man, that had displeased God : and that through 
the offering up of himself once for all, through the Eternal 
Spirit, he hath for ever perfected those, in all times, that 
were sanctified, who walked not after the flesh, but after 
the Spirit. Rom. viii. 1. Mark that. 

"In short, justification consists of two parts, or hath a 
twofold consideration, viz. justification from the guilt of 
sin, and justification from the power and pollution of sin ; 
and in this sense justification gives a man a full and clear 
acceptance before God. For want of this latter part it 
is, that so many souls, religiously inclined, are often under 
doubts, scruples, and despondencies, notwithstanding all 
that their teachers tell them of the extent and eflicacy of 
the first part of justification. And it is too general an 
unhappiness among the professors of Christianity, that 
they arc apt to cloak their own active and [>assive dis- 



58 Oi\ THE DIVIMTV AND OFFICES OF JESLS CHRIST. 

obedience, with the active and passive obedience of Christ. 
The first part of justification, we do reverently and hum- 
bly acknowledge, is only for the sake of the death and 
sufferings of Christ : nothing we can do, though by the 
operation of the Holy Spirit, being able to cancel old 
debts, or wipe out old scores : it is the power and efficacy 
of that propitiatory oflfering, upon faith and repentance, 
that justifies us from the sins that are past ; and it is the 
power of Christ's spirit in our hearts, that purifies and 
makes us acceptable before God. For till the heart of 
man is purged from sin, God will never accept of it. He 
reproves, rebukes, and condemns those that entertain sin 
there, and therefore such cannot be said to be in a justified 
state, condemnation and justification being contraries: 
so that they that hold themselves in a justified state by 
the active and passive obedience of Christ, while they are 
not actively and passively obedient to the Spirit of Christ 
Jesus, are under a strong and dangerous delusion : and 
for crying out against this sin-pleasing imagination, not 
to say doctrine, we are staged and reproached, as deniers 
and despisers of the death and sufferings of our Lord 
Jesus Christ. But be it known to such, they add to Christ's 
sufferings, and crucify to themselves afresh the Son of 
God, and trample the blood of the covenant under their 
feet, that walk unholily, under a profession of justification; 
for God will not acquit the guilty, nor justify the disobe- 
dient and unfaithful. Such deceive themselves, and at the 
great and final judgment, their sentence will not be, ' come, 
ye blessed,' because it cannot be said to them, ' well 
done, good and faithful,' for they cannot be so esteemed, 
that live and die in a reproveable and condemnable state ; 
but ' Go, ye cursed, &c.' "—P. 867, 868. 1696. 

In his " Testimony to the Truth as held by the people 
called Quakers," he says : — 

"Concerning Jesus Christ. — Because we believe that 
the Word which was made flesh, and dwelt amongst men, 
and was and is the only begotten of the Father, full of 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 59 

grace and truth; his beloved Son in whom he is well 
pleased, and whom we ought to hear in all things ; who 
tasted death for every man, and died for sin that we might 
die to sin ; is the great Light of the world, and full of 
grace and truth, and that he lighteth every man that 
cometh into the world, and giveth them grace for grace 
and hght for hght ; and that no man can know God and 
Christ (whom to know is life eternal) and themselves, in 
order to true conviction and conversion, without receiving 
and obeying this holy hght, and being taught by the divine 
grace ; and that without it, no remission, no justification, 
no salvation, as the Scripture plentifully testifies, can be 
obtained. And because we therefore press the necessity 
of people's receiving the inward and spiritual appearance 
of this divine Word, in order to a right and beneficial 
application of whatsoever he did for man, with respect to 
his life, miracles, death, sufferings, resurrection, ascension 
and mediation, our adversaries would have us deny any 
Christ without us. First, as to the divinity, because they 
make us to confine him too within us. Secondly, as to 
his humanity or manhood, because, as he was the Son of 
Abraham, David and Mary, according to the flesh, he 
can't be in us, and therefore we are heretics and blasphe- 
mers : whereas we believe him according to Scripture, to 
be the Son of Abraham, David and Mary, after the flesh, 
and also God over all, blessed for ever. So that he that 
is within us, is also without us, even the same that laid down 
his precious life for us, rose again from the dead, and ever 
liveth to make intercession for us, being the blessed and 
alone Mediator betwixt God and man, and He by whom 
God will finally judge the world, both quick and dead ; 
all which we as sincerely and steadfastly believe as any 
other society of people, whatever may be ignorantly or 
maliciously insinuated to the contrary, either by our de- 
clared enemies or mistaken neighbours." — Vol. ii. p. 877. 
1698. 



60 OS THE DIVINITY AND OFFICES OF JESUS CHRIST. 

" Of Christ's being our example. — Because in some cases 
we have said the Lord Jesus was our great example, and 
that his obedience to his Father, doth not excuse ours, 
but as by keeping his commandments, he abode in his 
Father's love, so must we follow his example of obedience, 
so abide in his love : some have been so ignorant, (or 
that which is worse,) as to venture to say for us, or in our 
name, that we believe our Lord Jesus Christ was in all 
things but an example. Whereas we confess him to be 
so much more than an example, that we believe him to be 
our most acceptable sacrifice to God his Father, who, for 
his sake, will look upon fallen man, that hath justly merited 
the wrath of God, upon his return by repentance, faith, 
and obedience, as if he had never sinned at all." 1 John 
ii. 12. Rom. iii. 26.— P. 880. 

" Of Christ's coming, both in flesh and Spirit. — Because 
the tendency (generally speaking) of our ministry, is to 
press people to the inward and spiritual appearance of 
Christ, by his Spirit and grace in their hearts, to give them 
a true sight and sense of, and sorrow for sin, to amend- 
ment of life and practice of holiness : and because we 
have often opposed that doctrine, of being actually justified 
by the merits of Christ, whilst actual sinners against God, 
by living in the pollutions of this wicked world : we are 
by our adversaries rendered such, as either deny or under- 
value the coming of Christ without us, and the force and 
efficacy of his death and sufferings, as a propitiation for 
the sins of the whole world. Whereas we do, and hope 
we ever shall, as we always did, confess to the glory of God 
the Father, and the honour of his dear and beloved Son, 
that He, to wit, Jesus Christ, took our nature upon him, 
was like us in all things, sin excepted ; that he was born 
of the Virgin Mary, went about amongst men doing good, 
and working many miracles; that he was betrayed by 
Judas into the hands of the chief priests, &c. ; that he 
suffered death under Pontius Pilate, the Roman governor, 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 61 

being crucified between two thieves, and was buried in the 
sepulchre of Joseph of Arimathea ; rose again the third 
day from the dead, and ascended into Heaven, and sits at 
God's right hand, in the power and majesty of his Father, 
and that by him, God the Father, will one day judge the 
whole world, both of quick and dead, according to their 
works."— Vol. ii. p. 880, 881. 1698. 

In a paper entitled " Gospel Truths," &c. signed by 
William Penn, Thomas Story, Anthony Sharp and George 
Rook, the following declaration of faith is contained, viz. 

"1. It is our belief, that God is; and that he is a re- 
warder of all them that fear him, with eternal rewards of 
happiness; and that those that fear him not, shall be 
turned into hell. Heb. xi. 16. Rev. xxii. 12. Romans ii. 5, 
6, 7, 8. Psalm ix. 17. 

" 2. That there are Three that bear record in heaven, 
the Father, the Word, and the Spirit ; and these Three 
are really one. 1 John v. 7. 

" 3. That the Word was made flesh, and dwelt among 
men ; and was, and is, the only begotten of the Father; 
full of grace and truth ; his beloved Son, in whom he is 
well pleased, and whom we are to hear in all things ; who 
tasted death for every man, and died for sin, that we 
might die to sin, and by his power and spirit be raised up 
to newness of hfe here, and to glory hereafter. John i. 14. 
Matt. iii. 17. Heb. ii. 9. 

" 4. That as we are only justified from the guilt of sin, 
by Christ, the propitiation, and not by works of righteous- 
ness that we have done ; so there is an absolute necessity 
that we receive and obey, to unfeigned repentance, and 
amendment of life, the holy light and Spirit of Jesus 
Christ, in order to obtain that remission and justification 
from sin ; since no man can be justified by Christ, who 
walks not after the Spirit, but after the flesh ; for whom 
he sanctifies, them he also justifies; and if we walk in the 
light, as he is light, his precious blood clennscth iis from 
13 



62 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

all sin ; as well from the pollution as the guilt of sin. 
Rom. iii. 22. 26. viii. 1. 4. 1 John v. 7."— Vol. ii. p. 885. 
1698. 

In his '• Defence of Gospel Truths," he thus replies to 
the Bishop of Cork : — 

" I am of opinion, if he had well considered the 
force and comprehensiveness of our belief concerning 
Christ, that pleases him so well, he might have saved 
himself the trouble of what he has published to the world 
upon the rest of them : for whoever believes in Christ as a 
propitiation, in order to remission of sins, and justification 
of sinners from the guilt of sin, can hardly disbelieve any 
fundamental article of the Christian religion, since every 
such person must necessarily believe in God, because it is 
with him alone man is to be justified. To be sure he 
must believe in Christ, for that is the very proposition. 
He must also believe in the Holy Ghost, because he is 
the author of his conviction, repentance and belief He 
must believe heaven and hell, rewards and punishment, 
and consequently the resurrection of the just and unjust. 
For why should he be concerned about being freed from 
the guilt of his sin, if he were unaccountable in another 
world?"— Vol. ii. p. 891. 1698. 

To the charge that the Quakers beheve the Light, or 
Spirit of Christ within them, to be whole Christ, or God, 
he replies — 

" I deny in the name of all that abused people, that we 
ever owned or professed the light within every man to be 
God, though we say it is of God ; much less that we wor- 
ship it as such."— Vol. ii. p. 295. 1673. 

Again — '• To the other scraps of matter I answer. That 
we never did^ do^ nor shall assert, the God that made heaven 
and earth, to be comprehensible within the soul of man : 
no, it is more impossible than that the sun in the firma- 
ment should be contained within the body of any indi- 
vidual person. But that God, who is the great Sun of 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 63 

righteousness, doth as truly cause his light spiritual, to 
arise upon the souls of men, as his sun natural, upon their 
bodies ; and as what knowledge we have of the natural 
sun, is by its hght, operations and effects upon the world, 
so our knowledge of the eternal Sun of righteousness, 
God, who is light, and in whom is no darkness at all, is 
only and alone by his divine light, operations, and effects, 
in and upon our understandings and consciences." — ^Ib. 
" Wherefore we utterly deny that the manifestation in man, 
strictly considered, is the most high God, but a manifesta- 
tion of or from God, by the inshinings of his blessed 
Hght."— Ibid. 

Again, in his "Return to John Faldo's Reply," he 
says — 

" For we do not assert, as some ignorantly and some 
maliciously have printed and reported, that all power in 
heaven and earth is in the manifestation, but in Him that 
gives the manifestation. I have taken great care, with 
several others, to explain our belief in this matter, if pos- 
sible to prevent such evil minded men as this adversary, 
from making so ill an use of our innocent expressions, and 
giving their own monstrous consequences for our scrip- 
tural principles."— P. 645. 1674. 

In his " Christian Quaker," pubHshed in 1673, he says — 

" Further Christ himself says, ' I am the light of the 

world,' which is as much as if he had said, ' I have lighted, 

or shined forth to the world ;' therefore the light which 

shines in the hearts of mankind, is Christ, though we do 

not say that every particular illumination is the entire 

Christ, for so there would be as many Christs as there are 

men, which were absurd and blasphemous." — Vol. i. p. 569. 

In his '' Key," &c. printed 1 692, 1 find the following — 

" Perversion 2d. The Quakers hold, that the light 

within them is God, Christ, and the Holy Spirit, so that 

every Quaker has whole God, Christ, and Holy Spirit in 

him, which is gross blasphemy. 



64 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

'^ Principle. This is also a mistake of their belief: they 
never said that every divine illumination, or manifesta- 
tion of Christ, in the hearts of men, was whole God, 
Christ, or the Spirit, which might render them guilty of 
that gross and blasphemous absurdity, some would fasten 
upon them : but that God, who is hght, or the Word Christ, 
who is light, styled the second Adam, the Lord from hea- 
ven, and the quickening Spirit, who is God over all, blessed 
for ever, hath enlightened mankind, with a measure of 
saving light ; who said, I am the hght of the world, and 
they that follow me, shall not abide in darkness, but have 
the Light of hfe. So that the illumination is from God, 
or Christ the divine Word ; but not therefore that whole 
God or Christ is in every man, any more than the whole 
sun or air is in every house or chamber. There are no 
such harsh and unscriptural words in their writmgs. It is 
only a frightful perversion of some of their enemies, to 
bring an odium upon their holy faith. Yet m a sense, the 
Scriptures say it ; and that is their sense, in which only, 
they say the same thing. I will walk in them and dwell 
in them. He that dwelleth with you shall be in you. I 
will not leave you comfortless, I will come to you : I in 
them and they in me ; Christ in us the hope of glory. Un- 
less Christ be in you, ye are reprobates. Little children, 
of whom I travail again in birth, until Christ be formed in 
you."— Vol. ii. p. 780. 

Soon after the pubhcation of the " Key," the charge of 
beheving that whole God and Christ was in every man, 
was revived against Friends, by a nameless author. Wil- 
liam Penn again replies to it, and quotes the foregoing 
passage to disprove it ; he also further remarks — ^" This 
is my explanation of our principle about the hght, cleared 
from the perversions of our adversaries; by which the 
uncandid dealing of this man must be very obvious ; since 
besides his silence, and that he seems to shut his eyes to 
our explanation and vindication of what we hold, from 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 65 

what he charges us, he doubles the perversion by changing 
and misgiving the end for which the Scriptures were cited 
by me. For he makes us to quote them, to prove what 
we expressly deny as a false charge upon us ; and carries 
them at least beyond^ if not against the intent and reason of 
their quotation, which he knows deserves a black name ; 
since they were never quoted to prove whole God and Christ 
to be in every man, or to be so in any man. But that God, 
Christ, and the Spirit, were in some near manner in the 
peopleofGod."— P. 824. 

Again. " He makes too bold with us also, in saying 
in our name, that Christ is in all men; for we choose 
rather to express ourselves otherwise; as, that a mani- 
festation of Christ is in every man, or that the light of 
Christ is within every man ; and in so saying, I have, by 
many plain Scriptures proved, that we speak but the truth, 

and that which is every man's blessing." — lb. 825. 1695. 

Replying to the bishop of Cork's exceptions, he says — 
"It is true, and a great and comfortable truth, that 
Christ is in us, according to 2 Cor. xiii. 5. Gal. ii. 16. 
Col. i. 26, 27. but not confined to man. He is not so there, 
as that he is no where else, and least of all, that he is not 
in heaven; for the apostle tells us, Ephes. iv. 14. that he 
ascended far above all heavens, that he might fill all 
things ; then he is in man certainly. So that our asserting 
that doctrine of the indwelling of Christ in man, does not 
make void his being elsewhere, because he is every where. 
Though in heaven most gloriously, without doubt, being 
there glorified with the glory that he had with the Fa- 
ther before the world began. And thqy that thus believe 
in Christ, cannot deny his being at God's right hand, whicli 
signifies, according to Scripture, Phil. ii. 9, 10, 11. the 
highest exaltation ; nor yet to be their Mediator, for tliat 
is inseparable from his being their propitiation." — P. 894. 
1698. 



66 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 



GEORGE WHITEHEAD. 

In an essay entitled •• The Path of the Just Cleared,"' 
&c. published in 1655, speaking of our Lord and Saviour 
Jesus Christ, he says — 

'• • Before Abraham was I am ;' who was in the begin- 
ning ; which was the Word, by which all things were made; 
which Word became flesh, and dwelt among the disciples, 
and suffered at Jerusalem, and witnessed a good confes- 
sion before Pontius Pilate ; whom Pilate delivered up to 
the Jews and the chief priests and elders, whom they 
mocked and despitefiilly used, and put to death concern- 
ing the flesh ; but is raised up by the Spirit and ascended 
into glory : which g\or\ he prayed for. even that glory 
whereby he was at first by his Father glorified in, wherein 
he is glorified in his saints, and is God over all, blessed for 
ever.'' — ^P. 3. Wyeth*s Christianity continued, p. 19. 

The following quotations are fi-om his Journal, viz. — 

To the Question 1st, -Whether Jesus Christ hath a 
body, glorified in the heavens, distant and distinct fi-om 
the bodies of his saints here below?*' George Whitehead 
answers — 

^ Answer. — Yea, as a glorified body is distinct firom 
natural, or earthy bodies, and heaven fi-om the earth. 

^ Second. — Whether the blood that Jesus Christ shed 
at Jerusalem, is the blood that behevers are justified by ? 
Or whether he dies in men for their justification.'* 

"Answer. — Both sanctification, forgiveness of sins, 
cleansing fi-om sin, and justification, are sometimes as- 
cribed to the blood of Christ, and to the Spirit of our God, 
and our Lord Jesus Christ; which effects, works, and 
manifests the same in all true behevers. 

" But here are two questions put for one : the first, ap- 
pears not a scriptural, or proper question : where does 
the Scripture use those words, viz. • the blood that Jesus 
Christ shed ?' Seeing it was by wicked hands he was put 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 67 

to death, and his blood shed upon the cross ? Yet as the 
blood of Jesus Christ is put for, or represents his life, 
which he laid down, and even the offering and sacrifice 
of himself at Jerusalem, that was a most acceptable sacri- 
fice and of a sweet smelling savour to God, for mankind; 
respecting his great dignity and obedience, who humbled 
himself even to the death of the cross, and gave himself 
a ransom for all men, for a testimony in due time : And 
his sacrifice, mediation, and intercession, hath opened a 
door of mercy for mankind to enter in at, through true 
repentance toward God, and faith toward our Lord Jesus 
Christ, which are wrought in man, (that obeys his call 
thereto,) only by his grace and good spirit, unto sanctifica- 
tion and justification, in the name and power of our Lord 
Jesus Christ, who of God is made unto us, wisdom, right- 
eousness, sanctification, and redemption. God's great 
love toward mankind, was manifest, in his dear Son Jesus 
Christ, and God was in Christ, reconciling the world to 
himself, not imputing their trespasses unto them, 2 Cor. 
V. 19. 

" The latter question of the second, is groundless and 
perverse. We know neither Scripture, nor minister among 
us, that asserts Christ's dying in men, for their justifica- 
tion, but that once he died, that is, for our sins, and rose 
again for our justification, and that he ever lives to make 
intercession ; and death has no more dominion over him. 
Christ Jesus lives and reigns for ever, in the power and 
glory of the Father; although some are said to crucify to 
themselves the Lord of life afresh, and to tread under foot 
the Son of God, which cannot be taken properly in a literal 
sense, but by their contempt of truth and doing despite to 
his Spirit of grace, as some malicious apostates have 
done, not to their justification, but condemnation. 

" What any of us, or among us, have spoken or written 
of the Seed or Word, which the Son of Man, Jesus Christ, 
sows in men's hearts, and of the same being oppressed, 
or suffering in some, or as being choked with worldly 



68 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

cares, and the love of riches in others, &c. These and 
many such hke expressions may have been used, accord- 
ing to the parables and similitudes, which Christ Jesus 
himself spake, relating to the kingdom of heaven, the 
word, or seed of life and grace, sown by him in men's 
hearts ; and likewise of grieving, vexing, and quenching 
his Spirit in them, by their disobedience ; and yet by all 
these never to intend or mean, that Christ himself pro- 
perly dies in men for their justification, although his Spirit 
be both grieved and quenched in many; and many do lose 
the true sense of his living word in themselves, by suffer- 
ing their souls' enemy, to draw out their minds from that 
Seed, that Word, that Light, that Spirit of our Lord Jesus 
Christ in them, which (in itself, in its own being) never 
dies. The immortal Seed, the immortal Word, is of an 
immortal being, though many be dead thereunto in their 
trespasses and sins." — Pages 149, 150, 151. 1659. 

'• And if God spared not his own Son, but delivered him 
up for us all, how shall he not with him also, freely give us 
all things ? Rom. viii. 32. 

" Jesus Christ shewed his own and heavenly Father's 
great love to all men, as he is the Light of the world, and 
given for a light unto the gentiles, and to be God's salva- 
tion to the ends of the earth ; and also in his dying for all 
men ; by the grace of God tasting death for every man ; 
giving himself a ransom for. all men, and in making inter- 
cession, both for transgressors and for the saints ; also 
according to the will of God, even in heaven itself, he ap- 
pears in the presence of God for us, and also by his holy 
Spirit in all true behevers : his Spirit maketh intercession, 
helpeth our infirmities, moves and assists us in prayer. 
They who are sons of God, are sensible that he hath sent 
forth the Spirit of his Son into their hearts, crying, Abba, 
Father, Gal. iv. 6. 

•' The humility, mercy, and condescension, of Jesus 
Christ, our blessed Mediator, are such that he is touched 
with the feehng of our infirmities, weaknesses and tempta- 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 69 

tions, and ready to succour, help, and relieve all them that 
are tempted, even by his grace and good Spirit, in their 
drawing near to the throne of his mercy and grace. 

" O faithful Creator, O King of saints, O merciful High 
Priest, O compassionate Mediator, let thy light and thy 
truth shine forth more and more to the glory of thy great 
and excellent name and power, and expel the great darkness 
of apostacy that has covered many nations and professions 
of Christianity, and greatly appeared in these latter times 
against thy light, thy truth and people, whom thou hast 
called and delivered out of darkness, into thy marvellous 
light. Glory and dominion be to thy great name and 
power, for ever and ever."— Pages 211, 212. 1659. 

The following is extracted from a work, entitled " The 
Divinity of Christ, and Unity of the Three that bear Re- 
cord in Heaven, with the blessed end and effects of Christ's 
appearance, coming in the flesh, suffering and sacrifice 
for sinners, confessed and vindicated by his followers the 
Quakers." 

" The Divinity of Christ confessed by us called Quakers, 
and what we own, touching the Deity or Godhead, accord- 
ing to the Scriptures. 

'' That there is but one God, the Father, of whom are 
all things, and we in him, and one Lord Jesus Christ, by 
whom are all things, and we by him. That there are 
Three that bear record in heaven, the Father, the Word, 
and the Spirit, and that these Three are one, both in 
divinity, divine substance, and essence, not three Gods, 
nor separate beings. 

"That they are called by several names in scripture, 
as manifest to, and in, the saints, (for whatsoever may be 
known of God is manifest in man, Rom. i.) and their re- 
cord received as the full testimony of Three, by such as 
truly know and own the record of the three in earth ; 
and yet, they arc eternally one in nature and being ; one 
infinite Wisdom, one Power, one Love, one Light and 
Life, &c. 

14 



70 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

" We never denied the Divinity of Christ, as most inju- 
riously we have been accused by some prejudiced spirits, 
who prejudicially, in their perverse contests, have sought 
occasion against us ; as chiefly because when some of us 
were in dispute with some Presbyterians, we could not 
own their unscriptural distinctions and terms, touching the 
Father, the Word, and the Holy Spirit ; to wit, of their 
being incommunicable, distinct, separate persons or sub- 
stances ; whereas, the Father, the Word, and Spirit, are 
one, not to be compared to corruptible men, nor to finite 
creatures or persons, which are hmitable and separable. 
For the only wise God, the Creator of all, who is one, and 
his name one, is infinite and inseparable. And the Fathers 
begetting the Son, and the Spirit's being sent, we witness 
to and own, as He said, Thou art my Son, this day have 
I begotten thee. And he hath sent his Spirit into our 
hearts, Gal. iv. 6. And that the Father is in the Son, and 
the Son in the Father, yea in the bosom of the Father ; 
so that they are neither divided nor separate, being one, 
and of one infinite nature and substance; Christ being the 
image of the invisible God, the First-Born of every crea- 
ture, by whom all things were created, both in heaven and 
earth. Col. i. Yea, the Son of God is the brightness of his 
glory and the express image of his substance, Heb. i. 3. And 
that it was in due time, God was manifest in flesh, 1 Tim. 
iii. 16. As in the fulness of time God sent his Son, Gal. iv. 
And the Son of God was made manifest to destroy sin, 
1 John iii. 8. And a manifestation of the Spirit is given 
to every man to profit withal, 1 Cor. xii. So the mani- 
festation of the Father, of the Son, and Holy Spirit, we 
confess to, and own to be in unity, and so, the only true 
God, according to the Scriptures. 

"And that Jesus Christ, being in the form of God, 
thought it no robbery to be equal with God, and yet, as a 
Son, in the fulness of time was sent of the Father, and 
took on him the form of a servant, Phil. ii. 6, 7. in which 
state he said. My Father is greater than I, John xiv. 28. 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 71 

And he learned obedience through suffering, and was 
made perfect, and is become an everlasting High Priest, 
after the order of Melchisedeck, and is the author of eter- 
nal salvation unto all them that obey him, Heb. v. And 
God hath given us eternal life in his Son. And unto us a 
Child is born, and a Son is given, to govern, w^hose name 
is Wonderful, Counsellor, the mighty God, the everlasting 
Father, the Prince of peace. And he is over all, God 
blessed for ever, even the true God and eternal hfe. 

" So that the Deity, or Divinity of Christ, in his eternal, 
infinite, glorious state, we really confess and own, having 
known his virtue and power to redeem us from our vain 
conversations, and to save us from wrath to come." 

" Also we judge that such expressions and words, as the 
Holy Ghost taught the true apostles and holy men, men- 
tioned in the Scripture, are most meet to speak of God 
and Christ, and not the words of man's wisdom on human 
inventions and devised distinctions, since the apostles' 
days. 

" Finally, We have received an unction or anointing 
from the Holy One, which as it doth teach us, we know a 
continuance in the Father and in the Son, 1 John ii. And 
for whom we know the Father is well pleased, and in him 
we know the true satisfaction, justification, and peace, 
which all that abide in him enjoy and witness. 

" Now unto the Father, Son, and Holy Spirit, the one 
eternal Word, the only wise, pure, perfect God, who is 
infinite, omnipotent, incomprehensible, who giveth unto 
all, life and being, and is the Life of all, and the Being of 
beings, who filleth all in all with his presence, unto whom 
be glory now and for evermore, saith our souls. 

"GEORGE WHITEHEAD.^' 
Introduction, p. 23. 1669. 

" As also, how have many ignorant people, in tJic time 
of darkness, been begotten into vain imaginations touch- 
ing the Godhead, by such doctrine aforesaid, contrary to 
Scripture huiguage, as to think God to be hke unto a 



72 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

man or person; whereas he is a Spirit, he is invisible, 
even that eternal Word or Spirit, which made all things ; 
and Christ is the image of the invisible God, not divided 
nor separate from him whose image he is. And though 
in the world there are gods many and lords many, yet to 
us there is but one God, the Father, of whom are all things, 
and we in him, and one Lord Jesus Christ, by whom are 
all things, and we by him, 1 Cor. viii. 6. So that it was 
never any design, or plot of ours, to endeavour to preju- 
dice the minds of any against the Deity of Christ and the 
Holy Ghost, as falsely and blasphemously we are accused 
by this our prejudiced opposer." — Page 1 9. 

When replying to T. Vincent's argument relative to a 
strict and rigid satisfaction, he says — 

" He should have produced his plain Scripture, for Scrip- 
ture we own ; and Christ's satisfaction as rightly stated; 
and what a most acceptable sacrifice he was to the Fa- 
ther for all; yea, his suffering as Man, or in the flesh, 
without the gates of Jerusalem, was all acceptable to God : 
his soul was also made an offering for sin, and that he was 
a Lamb slain from the foundation of the world. The mys- 
tery, virtue, and effects of his sufferings, none know but 
they that believe in his name, and receive the righteous- 
ness of faith." — Page 45. 

Again on page 49 — " That the Son of man came to 
give his life a ransom for many, and that he is the pro- 
pitiation, through faith in his blood, and that in due time 
he died for the ungodly, bare our sins in his own body 
upon the tree, that he was wounded for the transgressions 
of the people ; that he hath loved us, and given himself 
for us, an offering and sacrifice to God, for a sweet smell- 
ing savour ; yea we own and confess to Christ in his suf- 
fering, being an offering, dying for the ungodly, more than 
you Presbyterians do — first as to the universal love of God 
shewed forth therein ; secondly, as to the virtue, power, 
and effects of his death, sacrifice, blood, &c. 

" First. In that he died for all men, for the ungodly in 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 73 

general ; tasted death for every man ; gave himself a ran- 
som for all, to be testified of in due time ; that he is the 
propitiation ,for the sins of the v^^hole world ; which you 
say is but for a few only, for a select number, the world of 
believers, &c." 

" Then secondly : The power of Christ, and his blessed 
effects in his death, acceptable sacrifice, &c. we own more 
than they ; for he gave himself to redeem man from sin 
and transgression, and the servitude of it, and his blood 
purgeth the conscience, cleanseth from all sin ; his flesh 
is given for the life of the world, that man may come to 
rise out of sin and live again to God in perfect righteous- 
ness : God hath set him forth to be a propitiation, through 
faith in his blood, to declare his righteousness for the re- 
mission of sins past, through the forbearance of God." 

In his "Reply to John Owen's Declaration, &c." he 
says — 

" As to Socinianism, as he calls it, we are neither disci- 
pled in it, nor baptized into Socinus's name, neither do we 
own him for our author or pattern in those things which 
we believe and testify ; nor yet do we own several princi- 
ples which John Owen relates as being from Socinus, and 
principally that of Christ's being (God, but) not the Most 
High God. It was never our principle : for though we do 
confess to his condescension, humility, and suffering, in 
the days of his flesh, wherein he appeared in the form of 
a servant, being made in fashion as a man : but his being 
in the form of God, in the divine nature of God, wherein 
he was equal with God, and being glorified with the same 
glory he had with the Father before the world began, and 
his being God over all, blessed for ever, these things we 
professed and believed in the beginnings and do the same 
still ; it never being in our hearts in the least to oppose or 
desert them." — P. 55. 

Speaking on the doctrine of justification by the righte- 
ousness of Jesus Christ, in opposition to an opi)oncnt, he 
says — 



71 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

" And yet they must confess that Christ never sinned, 
nor could sin, neither was there guile found in his mouth," 
&c.— P. 81. 1669. 

From a work entitled " Antichrist in Flesh Unmasked," 
the following Christian testimony is extracted, viz. — 

" We sincerely profess and declare in the sight of God 
and men, that we do faithfully beheve and profess the 
divinity and humanity, or manhood of our blessed Lord 
and Saviour Jesus Christ, the eternal Word of God: and 
that in the fulness of time he took flesh, being miraculously 
conceived by the Holy Ghost and born of the Virgin 
Mary, and suffered the cruel death of the cross, as an 
universal offering and sacrifice, both in his body and 
blood shed thereon, for the sins of the whole world ; and 
was buried and rose again the third day, and visibly 
ascended (was seen in his ascending) and passed into 
heaven and glory: and that he ascended far above all 
heavens, that he might fill all things ; and that by his suf- 
fering and sacrifice he hath obtained eternal redemption 
for us, which, through faith in his name and power, true 
repentance and conversion, we livingly receive and eflfec- 
tually partake of. 

"That we are not pardoned, justified, redeemed or 
saved by our own righteousness, works, merits or deserv- 
ings ; but by the righteousness, merits and works of this 
our blessed Lord and Saviour Jesus Christ, being both 
imparted and imputed to us, as He is of God made unto 
us, wisdom, righteousness, sanctification and redemption. 
Our reconciHation, redemption, pardon, sanctification and 
justification, having respect both to his suffering death, 
and blood, upon the cross, as the one peace offering and 
sacrifice, and as our High Priest, thereby making atone- 
ment and reconciliation for us, and giving himself a ransom 
for all mankind : and also to the eflfectual saving work of 
his grace and good Spirit within us, bringing us to expe- 
rience true repentance, regeneration and the new birth, 
wherein we partake of the fellowship of Christ's hiufferings 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 75 

and power of his resurrection. In which grace we ought 
to persevere in newness of hfe and faithful obedience unto 
him, unto the end, that we may be heirs of the eternal 
salvation, which Christ is the author of. 

" We sincerely beheve also, that the man Christ Jesus, 
is the only Mediator between God and men, our Interces- 
sor and Advocate with the Father ; and that he exerciseth 
his kingly office, and his priestly and prophetical office in 
his kingdom and church here on earth, wherein he governs, 
and plentifully affi)rds both immediate inspiration and 
instruction to his faithful followers who walk in his light, 
to guide them into all truth ; and he that hath not the 
Spirit of Christ is none of his. 

" And that this same Lord Jesus Christ, who died for 
all men, enlightens every man coming into the world, and 
was and is the light of the world ; the Way, the Truth, 
and the Life : and that the same Christ that was crucified 
and put to death as concerning the flesh, and quickened 
by the Spirit and power of the Father, he is inwardly 
revealed and spiritually in the hearts of true and spiritual 
believers by his holy Spirit, light, life and grace. And 
that therefore his coming and appearing outwardly in the 
flesh and inwardly in the Spirit, cannot render him two 
Christs, but one and the same very Christ of God, blessed 
for evermore."— P. 30. 1692. 

In his " Innocency Triumphant," &:c. he says : — 

" To prevent mistake, and remove misrepresentation in 
the matters following, these are sincerely to testify and 
declare that — 

" 1st. We sincerely own, profess and confess Jesus to 
be the Christ, even the same Jesus Christ who was born 
of the Virgin Mary at Bethlehem in Judea, Matt. ii. Suf- 
fered death upon the cross without the gates of Jerusalem, 
was quickened and raised again by the power of God, 
and ascended into heaven and glory according to the 
Scriptures. 

''2d. We give witness only to this Christ, as being tlie 



76 ON THE DIVINITY AND OFFICES OF JESUS CHRIST, 

very Christ, the only begotten Son of God, and confess 
both his coming in the flesh and in the Spirit, according 
to Holy Scripture testimony. 

" 3d. Though this Christ, the only begotten Son of God, 
took flesh and came of the seed of Abraham, according to 
the flesh, and suflTered death in the flesh ; yet his flesh or 
body prepared for him, did not see corruption ; it did not 
corrupt, but was raised again from the dead, consequently 
did not perish ; nor is his body of a perishing nature, but 
a glorified body ; like unto which, we believe, ours shall 
be changed and fashioned." — [4th, 5th, 6th and 7th, on the 
Scriptures, &c.] 

" 8th. The promised Messiah, of whom the holy pro- 
phets give witness, is the very Christ of God, even that 
Jesus Christ who was born of the Virgin ; who in the 
fulness of time came in the flesh, and was made like unto 
us in all things, sin only excepted, as the Scripture testi- 
fies. Yet, 

" 9th. The glorious body of Christ is not now like ours, 
nor of an earthy perishing nature, but heavenly, spiritual, 
and most glorious ; far excelling all terrestrial bodies." — 
Introduction, p. 1, &c. 1693. 

To the charge of undervaluing the death and suflferings 
of Christ, <fec. George Whitehead thus repHes, viz. — 

" We deny these charges, as expressly contrary to our 
principle, and public, known testimonies, both highly 
valuing and exalting the death and sufferings of Christ 
above all other. His charging the Quakers to exalt [with 
exalting] their suflferings above the suflferings of Christ, 
imports as if they so Hfted up, extolled, dignified or ren- 
dered their suflferings more excellent than Christ's. This 
is a most gross calumny cast upon the people cafled 
Quakers, and as expressly contrary to their intention and 
[as] principle." — Counterfeit Convert, &c. p. 34. 1694. 

Replying to another accuser, he says : — 

" Thy inferring that he who was nailed to the cross, 
was not Christ, but a body, a veil, a garment, of an earth- 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 77 

ly, perishing nature, &:c. Here again thou pervertest and 
abusest us. Where did we ever say that He who so 
suffered was not Christ, but a body, a veil, &c. ? Seeing it 
was Christ that suffered in the flesh, and his flesh was 
called the veil, Heb. x. What contempt to Christ or denial 
of him was such saying ? And where did ever any of us 
say, that his body that was nailed to the cross, was of a 
perishing nature, seeing his flesh saw no corruption .^" — 
lb. p. 59. 1694. 

In his " Counterfeit Convert a Scandal to Christianity," 
replying to the charge " that the Quakers deny Jesus of 
Nazareth, who was born of the blessed virgin Mary, to be 
Christ, and the efficient cause of man's salvation," he 
says — 

" Here are two charges made one, both which we posi- 
tively and sincerely deny, as contrary to our professed and 
known principles. The Scripture texts, proving Jesus to 
be the Christ, we ever have and do sincerely believe and 
own. But that the Quakers teach the contrary, as Bugg 
saith, we utterly deny, as a gross calumny imposed upon 
us." 

" And therefore Francis Bugg's inference, that the Qua- 
kers would divide the humanity [of Jesus Christ] from the 
Godhead, is false : they are distinguished, but not divided, 
in the entire being of Christ." — Pages 12, 13. 1694. 

From his work, entitled " Truth Prevalent," the follow- 
ing is extracted: — 

" As we have great cause ever to own Christ to be our 
Saviour, so they who are saved by him, have need of him 
as Mediator, to preserve, strengthen and confirm them in 
the way of righteousness and purity to the end ; and that 
their faith may not fail when tempted and assaulted by 
the enemy ; and that when the whole church is complete, 
and come to a perfect man in Christ, He, their Mediator, 
may present it unto the Father, a glorious church, without 
spot or wrinkle, or any such thing." — P. 59. 

15 



78 ON THE DIVIK1TY AND OFFICES OF JESUS CHRIST. 

Again, on page 67 : — 

•• But 'tis a perversion to say, we pretend to only a 
manifestation of Christ within, his inward hfe, death, 
blood, resurrection and ascension, and that we pretend to 
feel, taste and see these things within us every day. But 
where we (the Quakers) so pretend, they produce no 
proof We truly own these according to sacred histor}\ as 
transacted in Christ's person without us, as well as to feel 
and taste of the power of Christ's resurrection within us ; 
as also of the fruit, blessed effects, and fellowship of his 
sufferings, when made conformable to his death, which 
there is a necessity to have some sense and experience of 
within us, as well as a confessing of his suffering, death, 
resurrection and ascension without us, which we truly 
beheve. as well as these persons, and we hope more effec- 
tually." 

In the same work, page 142, he says : — 

" I believe Christ's mediation, suffering and death for 
mankind, took effect from the beginning, ever since man 
fell, and the blessed effects and fruit thereof, for man's 
redemption, shall continue to the end of the world. And 
the eminent love and respect God had from the beginning, 
and ever will have, to his own promised Seed, Christ Jesus, 
and to all that he did and suffered for the redemption and 
salvation of the whole x\dam, or all mankind, the excellent 
virtue, merits, or desert ings of Christ, in all his obedience, 
works, and sufferings for mankind, did reach to the begin- 
ning of the world, and shall to the end thereof For He, 
who was as a Lamb slain from the foundation of the world, 
and by the grace of God tasted death for every man, ever 
hveth to make intercession for man, according to the will 
of God. And also to effect and complete that work of 
redemption and salvation that he hath obtained for us ; 
that he may be our King. Priest, and Prophet, our Minis- 
ter, our Leader, and Commander, for which ends he was 
promised and given." — P. 143. 170L 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 79 

In a " Gospel Salutation, &c. recommended to Friends 
who believe in the name of the Son of God, the true 
Light, &c." he says — 

" Surely we, beheving in God, who gave his dear Son 
for our redemption and salvation, we ought also to beUeve 
in his Son, as our great Mediator and Advocate with the 
Father : considering also that Christ Jesus, his being given 
us, as our Mediator between God and men, and his giving 
himself a ransom for all men, for a testimony in due time, 
and his dying for all men, his tasting death for every man, 
&c. did all proceed from the great love of God, and not to 
pay a strict or rigid satisfaction for vindictive justice, or 
revenge on God's part ; for that would leave no place for 
forgiveness of sins past, before repentance and faith in 
Christ and his gospel ; seeing the good will and blessed 
design of God, setting forth Jesus Christ to be a propitia- 
tion, through faith in his blood, to declare his righteous- 
ness for the remission of sins that are past, through the 
forbearance of God, whose blood cries for mercy : surely 
that righteousness, and forbearance of God, declared by 
the propitiatory sacrifice of our Lord Jesus Christ, for the 
remission or forgiveness of sins that are past, upon true 
repentance, cannot justly be deemed revenge, or vindic- 
tive justice, as some have asserted against us ; but a free 
act of the love and wisdom of God, to give his Son, and 
ill him to reconcile the world to himself, and not to impute 
their sins that are past to them, when thoroughly recon- 
ciled and united in heart and soul unto him, by his grace 
and good Spirit. 

" Oh ! ' Behold the Lamb of God, which taketh away 
the sin of the world.' In what respect does Jesus Christ, 
as the Lamb of God, take away the sin of the world ? I 
answer, in two respects; 1st, As an universal and most 
excellent offering and acceptable sacrifice for sin, in or- 
der to obtain redemption and forgiveness by his precious 
blood, and even of a most sweet smelling savour to God, 
far excelling the legal and typical obhitions of animals, as 



80 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

the offerings and blood of bulls, goats, heifers, sheep, rams, 
lambs, kc, all which Jesus Christ, by his own one offering, 
put an end unto. 

" 2. Jesus Christ, as the Lamb of God, takes away the 
sin of the world, by purging the conscience, and purifying 
the hearts of all them who truly receive him and believe 
in him, even in his holy name and divine power. 

" O ! therefore, behold the Lamb of God which taketh 
away and putteth an end to sin, finisheth transgression, 
and brings in everlasting righteousness. 

" Let us all look unto the promised Messiah, even unto 
Jesus, the author and finisher of our faith, that we all 
may beheve in heart unto righteousness, and the salvation 
of our souls, so as to be partakers of Christ and his right- 
eousness ; that none may draw back to perdition, nor into 
the world's pollutions, who have escaped the same through 
the knowledge of God and his dear Son Jesus Christ, who 
is able and truly willing to save to the uttermost, all them 
who come unto God by him. 

" He who offered up himself a Lamb without spot to 
God for all mankind, and thereby became a propitiation 
for the sins of the whole w^orld, never designed to leave 
men in sin and transgression all their days, but to afford 
all men grace to lead them to true repentance, that they 
might receive that remission, forgiveness, atonement, and 
reconcihation, obtained for them. 

" That God was in Christ reconciling the world to him- 
self, not imputing their sins unto them, but allowing and 
granting them remission upon true repentance, was, and 
is, a testimony and plain indication, of the great love, 
grace, and favour of God to the world, in and through his 
dear Son. How wonderfully has God, in his great wisdom, 
love, kindness, meekness, long suffering and compassion, 
condescended to our low capacities and conditions of the 
human race ! for our redemption and salvation, by his dear 
Son Jesus Christ, truly considered, both as he came and 
suffered in the flesh, and as he is revealed in the Spirit. 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 81 

O let the weighty consideration of all these things, deeply 
affect all our hearts and souls, sincerely to love, serve, fear, 
worship, and praise the Lord our most gracious God, 
through Jesus Christ, for ever ! 

" It is to be seriously observed and remembered, that 
when Jesus Christ was about to take leave of his disciples, 
he recommended them unto the Spirit of truth, the Com- 
forter, which should testify of him and abide with them 
for ever ; and that he would manifest himself to him that 
loved Him, and that in a little while they (i, e. his disci- 
ples) should see him, that is, Christ Jesus ; so though he 
went away in the body, he would come again to them in 
Spirit. 

" Now, dear friends, it being the Holy Spirit which tes- 
tifies of our Lord Jesus Christ, and shows unto us what 
he takes of Christ, he (i. e. the Holy Spirit) shall take of 
mine, said Christ, and show it unto you. 

" The Holy Ghost takes, and shows unto us, the most 
excellent properties of our great and glorious Mediator, 
his great universal love, meekness, humility, and compas- 
sion, that we may by degrees partake thereof, as we truly 
obey and follow him in the manifestation of the same 
Holy Spirit, whereby the mystery of Christ is revealed, in 
and unto the truly spiritually minded believers in his light, 
and thereby they become the children of the light." 

" And now, dear friends, let us consider the only begot- 
ten Son of God, our blessed Lord Jesus Christ, and what 
confession and honour is given unto him in holy Scripture, 
both respecting his eternal Deity and perfect manhood, 
and coming therein manifestly in due time, which I men- 
tion in order to clear us, the people termed Quakers, from 
the unjust imputations of our adversaries, one while with 
denying the Divinity, another while with denying the Im- 
manity of Christ, or both, as some have done ; and to 
prevent all occasions of doubts or disputes about the same 
matter, I refer you and all concerned to the Scriptures 
following, viz. — 



82 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

"Isa. vii. 14. The Lord himself shall give you a sign, 
behold a Virgin shall conceive and bear a SON, and shall 
call his name IMMANUEL. 

" A prophecy of Jesus Christ, respecting his birth of the 
virgin, as a man child, and his being Emmanuel, God with 
us, or in us. 

" Isa. ix. 6. For unto us a child is born, a Son is given, 
and the government shall be upon his shoulder, and his 
name shall be called Wonderftil, Counsellor, the Mighty 
God, the Everlasting Father, the Prince of Peace : of the 
increase of his government and peace there shall be no 
end. 

" An excellent prophecy and testimony of Jesus Christ, 
respecting his birth as a man child, and his divine wisdom 
and Deity, as Mighty God, the Everlasting Father, &;c. 

"Mic. v. 2. and Matt. i. 23. and ii. 1. But thou Bethlehem 
Ephratah, though thou be little among the thousands of 
Judah, yet out of thee shall he come forth unto me, that 
shall be ruler in Israel, whose goings forth have been from 
of old, from everlasting. 

" Showing that Christ existed, as to his Divinity, before 
he was born in Bethlehem in Judah. 

"John ch. i. to ver. 14. In the beginning was the Word, 
and the Word was with God, and the Word was God : the 
same was in the beginning with God ; all things were made 
by Him, &c. Read to ver. 14. And the Word was made 
flesh, and dwelt among us ; and we beheld his glory, as 
the glory of the Only Begotten of the Father, full of grace 
and truth. 

" Rom. i. 3, 4. Concerning his Son Jesus Christ, which 
was made of the seed of David according to the flesh, 
and declared to be the Son of God with power, according 
to the Spirit of holiness, by the resurrection from the dead. 
And Rom. ix. 5. Whose are the Fathers, (speaking of 
Israelites,) and of whom, as concerning the flesh, Christ 
came, who is over all, God blessed for ever. 

" Hence, that Jesus Christ his being truly Man and the 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 83 

Son of God, and God over all, thus declared; 1st, respect- 
ing his manhood, 'tis said of him, Luke ii. And the child 
grew and v^axed strong in spirit, and was filled with wis- 
dom, and the grace of God was with him. And when 
twelve years old, and found in the temple among the doc- 
tors, hearing them and asking them questions, all that 
heard him were astonished at his understanding and an- 
swers, Luke ii. 40. 42. 46, 47. and 52. And Jesus increased 
in wisdom and stature, and in favour with God and men : 
O wonderful child! and most excellent heavenly man! 
He has left us a blessed example, in order to follow him, 
and to grow in his grace and wisdom, by the help of his 
Holy Spirit and power. 

" Consider also, that by the wonderous works and mira- 
cles, that Christ wrought on earth by the power of God, 
he had great adoration and honour in many hearts ; and 
so do his great and spiritual cures, which by divine light 
and power, he has wrought and worketh on many souls in 
this day : glory and honour to his name for ever. See Ps. 
X. 3. and cxlvi. 7. Isa. xlii. 6, 7. John xi. 25, 26. Ephes. ii. 
l,&c. 

" There's no cause to question, Christ, the Son of God, 
whom he hath highly exalted, having a name given him 
above every name, whereunto every knee shall bow, &;c. 
Phil. ii. 9. Surely the Mighty God, or God over all, &;c. 
is a name, yea, a power divine, above every other name. 

" Ephes. iii. 9. Colos. i. 1 6. And to make all men see 
what is the fellowship of the mystery, which from the be- 
ginning of the world hath been hid in God, who created 
all things by Jesus Christ. For by him were all things 
created, that are in heaven and that are in earth, visible 
and invisible, (fee. 

"As God created all things in heaven and in earth, 
visible and invisible, (fee. by Jesus Christ ; this bcsj)eaks 
his being the eternal Wisdom, Power, and Word of God, 
John i. :3. Rev. xix. 13. 

"See likewise Heb. i. i, 2. God, who at sundry times, 



84 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

and in divers manners, spake in time past unto the fathers 
by the prophets, hath in these last days spoken unto us by 
his Son, whom he hath appointed heir of all things, by 
whom also he made the worlds. 

" Then the Son of God was before the worlds were 
made ; to which agrees Heb. xi. 3. Through faith we under- 
stand, that the worlds were framed by the Word of God. 

" See also John v. 21, 22, 23. As the Father raiseth up 
the dead, and quickeneth them; even so the Son quick- 
eneth whom he will ; for the Father judgeth no man ; but 
hath committed all judgment unto the Son, that all men 
should honour the Son, even as they honour the Father : 
he that honoureth not the Son, honoureth not the Father 
which hath sent him. 

" How can any so honour the Son, who count him only 
a mere man ? 

"John xvii. 5. And now, O Father! glorify thou me, 
with thine own self, with the glory which I had with thee 
before the world was. 

" These were Christ's own words and testimony, in his 
prayer to the Father. 

" See 1 John v. 20. How the true God and eternal Life 
is ascribed to the Son as well as to the Father, who are 
one, John x. 30. 

" It is also observable, ' the children of Israel, who were 
all baptized unto Moses, in the cloud and in the sea, that 
they did all eat the same spiritual meat, and did all drink 
of the same spiritual drink, for they drank of the spiritual 
rock, that followed them, or, went with them, and that 
rock was Christ,' 1 Cor. x. 2, 3, 4. 

" And this was long before Christ came in the flesh ; 
Christ was and is the Rock of ages, and Foundation of 
many generations, both before and after his coming in the 
flesh. 

" Now, dear and well beloved friends, forasmuch as, ever 
since a people, we have believed in Christ as the true 
Light, and his coming in the flesh ; these Scripture-testi- 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 85 

monies of him, as to his divinity and manhood, are recited, 
rather in defence of our Christian faith and holy profes- 
sion, against our adversaries, unjustly rendering us no 
Christians, than to suppose any deficiency on your parts 
relating thereunto. 

" The Lord be with you all, and possess your hearts 
with his dear love and divine wisdom in Christ Jesus. 

"G. W." 



ISAAC PENNINGTON. 

The preface to a tract, entitled "A Question to the 
Professors of Christianity," &c. begins thus : — 

" This is life eternal, that they might know thee, the 
only true God, and Jesus Christ whom thou hast sent. 
Whom did the Father send ? Did he not send the Son of 
his Love ? From whence did he send him ? Did he not 
send him out of his own bosom ? Whither did he send 
him ? Did he not send him into the world, to take upon 
him a body, and glorify the name of the Father, doing his 
will therein ? He laid down his glory, stripping himself of 
the form of God, and appearing in habit as a man, in their 
raiment, with their garment upon him, in which, as a ser- 
vant, the Seed, the Heir of all, served the Father ; and 
now his work being as good as done, he looks back at the 
glory which he had laid down for the Father's sake, look- 
ing up to the Father, for the restoring of it to him again. 
' I have glorified thee on the earth,' saith he, ' I have 
finished the work which thou gavest me to do, and now, 
O Father, glorify thou me with thine own self, with tlie 
glory which I had with thee before the world was,' Jolm 
xvii. 4, 5."— Vol. iii. p. 25. 1667. 

fn his " Incitation to Professors," &c. he thus writes : — 

" Now tliis we have often found, that this our testimony 

hath not been received in the same spirit and love, wherein 

it hath gone forth; but the enemy, by his subtlety, hatli 
IG 



86 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

raised up jealousies concerning us, and prejudices against 
us, as if we denied the Scriptures and ordinances of God, 
and that Christ that died at Jerusalem ; professing him 
only in words, to win upon others by, but denying him in 
reality and substance. 

" To clear this latter, (for my heart is only, at this pre- 
sent, drawn out concerning that,) we have solemnly pro- 
fessed in the sight of the Lord God, who hath given us 
the knowledge of his Son in life and power, these two 
things. 

" First, That we do really, in our hearts, own that Christ, 
who came in the fulness of time, in that prepared body, 
to do the Father's will, his coming into the world, doc- 
trine, miracles, sufferings, death, resurrection, &;c. in plain- 
ness and simplicity of heart, according as it is expressed 
in the letter of the Scriptures. 

" Secondly, That we own no other Christ than that, nor 
hold forth no other thing for Christ, but Him who then 
appeared and was made manifest in flesh." — Vol. iii. p. 59. 
1667. 

In replying to the charge that the Society of Friends 
denied that Christ who died at Jerusalem ; as well as the 
benefits of his sufferings and death, " and set up a natural 
principle within instead thereof," Isaac Pennington says — 

" To remove this out of the minds of the honest hearted 
who in the guidance of God might light on this paper, I 
shall open my heart nakedly herein, viz. — 

" First — ^We do own that the Word of God, the only 
begotten of the Father, did take up a body of the flesh 
of the Virgin Mary, who was of the seed of David, ac- 
cording to the Scriptures, and did the will of the Father 
therein, in holy obedience unto him, both in life and 
death. 

" Secondly — That he did offer up the flesh and blood of 
that body, though not only so; for he poured out his 
soul, he poured out his life, a sacrifice or offering for sin, 
(do not, oh ! do not stumble at it ; but rather wait on the 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 87 

Lord to understand it ; for we speak in this matter what 
we know ;) a sacrifice unto the Father, and in it, tasted 
death for every man ; and that it is upon consideration, 
and through God's acceptance of this sacrifice for sin, 
that the sins of behevers are pardoned, that God might be 
just, and the justifier of him which beheveth in Jesus, or 
who is of the faith of Jesus." — Vol. iii. p. 33. 1667. 

In an essay, entitled " Life and Immortality brought to 
Light through the Gospel," he thus speaks of the appear- 
ances of Christ under the law : — 

" Various were the appearances of Christ ; sometimes 
as an angel in the hkeness of a man ; so to Abraham, and 
so to Jacob, when Jacob wrestled with him and prevailed, 
and had overcome ; so to Joshua, or the captain of the 
Lord's host, at his besieging Jericho ; so to Moses in the 
bush, he appeared as an angel, Acts vii. 35. so likewise 
in visions. Those glorious appearances of God to the 
prophets in visions, were the appearances of Christ ; as 
particularly, that glorious appearance of God, sitting upon 
a throne, and in his train filhng the temple, and the 
seraphim s crying, "Holy! Holy! Holy is the Lord of hosts, 
his glory is the fulness of the whole earth !" Isaiah vi. 
This was an appearance of Christ to Isaiah, as is mani- 
fest, John xii. 41. where the evangehst, relating to that 
place, useth this expression : ' These things said Isaiah, 
when he saw his glory, and spake of him.' So he was the 
Angel of God's presence, which went before the Jews, in 
all their journeyings and travels out of Egypt, through the 
sea and in the wilderness, and in the time of the judges ; 
and wrought all their deliverances for them, as is signified, 
Isaiah Ixiii. 9. ' In all their afflictions he was afflicted, and 
the angel of his presence saved them,' (fee. So with the 
three children, he appeared in the midst of the fiery fur- 
nace, 'in a form hkc the Son of God,' as Nebuchadnezzar 
judged, Dan. iii. 25."— Vol. iv. p. 94. 1671. 

In his " Observations concerning the Priesthood of Je- 
sus Christ " he snys — 



88 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

"Observation 1. — Who is the Apostle, and High Priest 
of our profession ? It is Jesus Christ the Son of God, whom 
God hath appointed Heir of all things, by whom he made 
the worlds, and who is the express image of his Father's 
substance, &c. Heb. i. and iii. 1. 

" Observation 2. — ^Why this High Priest was to suffer 
death ? which was, that he might taste death for every 
man, and so, through suffering, become a perfect Saviour, 
or perfect Captain of salvation, to all the sons that were 
to be brought by him to glory, Heb. ii. 9, 10." — Vol. iv. p. 
121. 

" Mark ; Christ was not only to die, and so offer up a 
sacrifice of atonement, but he was also to make recon- 
ciUation by it, ever afterwards for his children, in case of 
transgression, whenever occasion should be. So saith 
John, ' If any man sin, we have an advocate with the Fa- 
ther,' to plead for the forgiving and blotting out of the 
sin, ' and he is the propitiation, (or reconciliation,) for our 
sins,' as the old translation renders it, 1 John ii. 1, 2." — 
Page 122. 

"Observation 16. — That this High Priest needeth not 
to offer many sacrifices to atone by, as the priests under 
the law needed to do often : for he was a perfect Priest, 
and offered up one perfect, spotless sacrifice ; and ' is a 
propitiation for the sins of the whole world,' vii. 27, 28." 
—P. 124. 

" Observation 23. — For what cause, Christ was Media- 
tor of the New Testament ? which was, that by means of 
death, for the redemption of the transgressors under the 
first testament, they which are called might receive the 
promise of eternal inheritance, verse 15. For God hath 
made Christ, a propitiation for all men, both Jews and 
gentiles, that through faith in his blood, his righteousness 
might be declared, for remission of sms that are past, 
through the forbearance of God, that he might be just, 
and a justifier of him, who is of the faith of Jesus, Rom. 
iii. 15, 16. So that they that were under the first cove- 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 89 

nant, hearkening unto him, and believing in him, were 
justified from all things, from which they could not be jus- 
tified by the law of Moses, Acts xiii. 39. 

" Observation 24. — The necessity of Christ's death ; 
which was, because he was to make way by his own blood 
into the holiest, to appear before God for us, and to 
sprinkle the heavenly things with the blood of a Sacrifice, 
of an higher and better nature, than the blood of bulls and 
goats was ; for that was the blood of the covenant which 
was to pass away ; but he was to sprinkle his, with the 
blood of the everlasting covenant ; and by this his death 
and blood, sprinkled upon the hearts of his, his covenant 
comes to be of force, Heb. x. 16 to 25, and xiii. 20, 21." — 
Page 127. 

" Observation 28. — That we are sanctified by the same 
will by which Christ was sanctified, or sanctifieth himself. 
In subjection to the same will which the Head obeyed, 
(even in denying themselves, taking up the cross to their 
own wills, and submitting to God's,) are the members sanc- 
tified. The Spirit of God works them into holiness, by 
this will of God, and through the offering of the body of 
Jesus Christ once, verse 10. John xvii. 19. 

" So mark : there is the will of God, the offering up the 
body of Jesus, the pouring out the Spirit of grace, the new 
covenant, and faith in Christ, &c. All these tend to work 
out one and the same thing, and they all concur thereto 

in their several orders and places." — Vol. iv. p. 128. 

1671. 

In a work entitled "The holy Truth and People De- 
fended," &c. he thus answers the charge of denying redemp- 
tion by the blood of our Lord Jesus Christ, viz. — 

" And as for denying redemption by the blood of CJirist, 
oh ! how will he answer this charge to God, when none 
upon the earth, as the Lord God knoweth, arc so taught, 
and do so rightly and fully own redemption by the blood 
of Christ, as the Lord hath taught us to do ! For we own 
the blood of the Lord Jesus Christ, both outwardlv :uu\ 



90 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

inwardly ; both as it was shed on the cross, and as it is 
sprinkled in our consciences; and know the cleansing 
virtue thereof in the everlasting covenant, and in the hght 
which is eternal; out of which light, men have but a notion 
thereof, but do not truly know nor own it." — Works, vol 
iii. p.234. 1672. 

In reply to Thomas Hicks, who accused him of esteem- 
ing the blood of Christ no more than a common thing, he 
says — 

" Herein he represents me wicked, and makes me speak, 
by his changing and adding, that which never was in my 
heart, and the contrary whereto, I have several times 
affirmed in that very book, where those several queries 
were put, out of which he forms this his own query, giving 
it forth in my name. For in the tenth page of that book, 
beginning at line third, I positively affirm thus: That 
Christ did offer up the flesh and blood of that body, 
though not only so, for he poured out his soul, he poured 
out his life, a sacrifice or offering for sin, a sacrifice unto 
the Father, and in it, tasted death for every man ; and that 
it is upon consideration, and through God's acceptance of 
this sacrifice for sin, that the sins of behevers are par- 
doned, that God might be just, and the justifier of him who 
believeth in Jesus, or who is of the faith of Jesus. Is this 
common flesh and blood ? Can this be affirmed of com- 
mon flesh and blood ? Ought not he to have considered 
this, and other passages in my book, of the same tendency, 
and not thus have reproached me, and misrepresented me 
to the world? Is this a Christian spirit; or according to 
the law or prophets, or Christ's doctrine ? Doth he herein 
do as he would be done by ? Oh ! that he had a heart to 
consider it!"— Vol. iii. p. 407. 1675. 

In the preface to this reply to the aspersions of Thomas 
Hicks, Isaac Pennington says : — 

" I have had experience of that despised people [the 
Quakers] for many years, and I have often heard them, 
even the ancient ones of them, own Christ both inwardly 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 91 

and outwardly. Yea, I heard one of the ancients of them, 
thus testify in a pubUc meeting, many years since, that if 
Christ had not come in the flesh, in the fulness of time, to 
bear our sins, in his own body on the tree, and to offer 
himself up a sacrifice for mankind, all mankind had utterly 
perished. What cause then have we to praise the Lord 
God for sending his Son in the likeness of sinful flesh, and 
for what his Son did therein !"— Vol. iii. p. 403. 1675. 

In his treatise, entitled " The flesh and blood of Christ," 
&c. after speaking largely of that mystical body and blood 
of Christ, which the saints feed upon, and asserting the 
necessity of a participation in it, he adds : — 

" Now as touching the outward which ye say we deny, 
because of our testimony to the inward, I have frequently 
given a most solemn testimony thereto : and God knoweth 
it to be the truth of my heart ; and that the testifying to 
the inward, (from which the outward came,) doth not 
make the outward void, but rather estabhsh it, in its place 
and service. God himself, who knew what virtue was in 
the inward, yet hath pleased to make use of the outward, 
and who may contradict or slight his wisdom and counsel 
therein ? Glorious was the appearance and manifestation 
of his Son in the flesh, precious his subjection and holy 
obedience to his Father ; his giving himself up to death 
for sinners was of great esteem in his eye ! It was a spot- 
less sacrifice of great value, and effectual for the remission 
of sins : and I do acknowledge humbly unto the Lord the 
remission of my sins thereby, and bless the Lord for it; 
even for giving up his Son to death for us all, and giving 
all that believe in his name and power, to partake of 

remission through him." — Vol. iii. p. 415. 1675. 

In the postscript to a work, entitled " Remarks upon 
some passages in a book^ entitled ' Antichrist's Transfor- 
mations within,' " (fee. we find the following, viz. — 

"First, as to his [Jcffery Bullock's] main controversy 
with Friends about the Christ that died at Jerusalom, he 
affirming, that neither justification nor condcnnuition is 



92 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

by him, and reproaching Friends as having gone back to 
the professors' Christ and Saviour, v^ho died without the 
gates of Jerusalem ; this is in my heart to say — 

"Is Christ divided? Is there one Christ that died 
v\^ithout the gates of Jerusalem, and another that did not 
die? 'Or is it not the same Lord Jesus Christ who died 
without the gates of Jerusalem, according to the flesh, 
and yet was then alive in the Spirit ? Do we affirm that 
the Godhead died ? No — we do not so much as affirm 
that his soul died, as he doth, page 19, but according to 
the flesh he died ; that is, he who was the resurrection 
and the life, laid down his life, and took it up again 
according to the commandment of his Father. 

" Thus we have been taught of God to believe, and thus 
to hold it forth. And we have no other Justifier, Con- 
demner. Saviour, or Intercessor, than He that laid down 
the life of the body, offering it up a sacrifice to his Father 
without the gates of Jerusalem. ' Who is he that justifi- 
eth ?' Is it not God, in and through him ? ' And who is 
he that condemneth ?' Is it not ' Christ that died ?' And 
where did he die? Was it not without the gates of 
Jerusalem ? ' Yea, rather that is risen again,' &c. Rom. 
viii. 33, 34."— Vol. iv. p. 370. 1675. 

In the fourth volume of Pennington's works, I find a 
tract entitled " An Epistle to all serious professors of the 
Christian rehgion ; wherein a brief touch of my knowledge, 
sense, belief and experience concerning the Godhead, the 
offering up of the Lord Jesus Christ in his body on the 
tree, as a propitiatory sacrifice to the Father, and the 
imputation of his righteousness to those who beheve in 
his name and power, is nakedly laid before them; wherein 
I am not alone, but one with those who have so learned 
and experienced the same, in the leadings and light of 
his Holy Spirit." From this epistle the following extracts 
are taken : — 

" And now there are two or three things in my heart to 
open to you, how it is with me in reference to them ; for 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 93 

indeed I have not been taught to deny any testimony the 
Scriptures hold forth concerning the Lord Jesus, or any 
of his appearances, but am taught by the Lord more cer- 
tainly and fully to own and acknowledge them." — P. 450. 
" The first is concerning the Godhead." — " The second 
is concerning the offering of the Lord Jesus Christ, without 
the gates of Jerusalem. I do exceedingly honour and 
esteem that offering, believing it had relation to the sins 
of the whole world, and was a propitiatory sacrifice to the 
Father therefor. And surely he that is redeemed out of 
the world, up to God, by Christ, cannot deny that Christ 
was his ransom, and that he was bought with a price, and 
therefore is to glorify God, with his body and Spirit, which 
are God's, 1 Cor. vi. 20. And saith the apostle Peter, 
'ye know that ye were not redeemed with corruptible 
things, as silver and gold, from your vain conversation, 
&c. but with the precious blood of Christ as of a Lamb 
without blemish and without spot,' 1 Pet. i. 18, 19, 'who 
so offered himself up to God through the eternal Spirit,' 
Heb. ix. 14. This we do own singly and nakedly, as in 
the sight of the Lord; though I must confess we do not 
lay the sole stress upon that which is outward and visible, 
though we truly and fully acknowledge it in its place, but 
upon that which is inward and invisible ; upon the inward 
life, the inward power, the Spirit within ; knowing and 
experiencing daily, that that is it, which doth the work." — 
Vol. iv. p. 451. 



HUMPHREY SMITH, 

In an essay, entitled " The Sufferings and Trials of the 
Saints at Evesham," relates a conversation between him- 
self and a priest, in which the following questions and 
answers occur : — 

" Then the priest asked if I were justified by the blood 
of Christ? 

17 



94 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

"Answer. Yea. 

" Question. Are you justified by that blood of Christ that 
was shed at Jerusalem ? 

" Answer. By the blood of Jesus Christ, the Son of the 
living God, who was the express image of his Father's 
glory, in whom dwelt the fulness of the Godhead really; 
who suffered at Mount Calvary, by Jerusalem, for sinners, 
am I justified." 1655. 

In an epistle addressed " To all that want peace with 
God," (fee. speaking of our Lord and Saviour Jesus Christ, 
and his ministration on earth, &c. he says : — 

" And when He cometh whom Moses commandeth to 
hearken unto, even Christ the true Prophet, the Light 
of the world, the living Minister, the end of the law, 
who had a body prepared to do the will of the Father, 
who was in him, the man Christ Jesus ; he saith, follow 
me : And he took up his cross and passed through the 
death and the veil ; and so being made perfect through 
suflferings, attained that glory which he had with the 
Father, before he had a body ; which body was prepared 
to do the Father's will: whose will was, that all men 
should be saved ; therefore Christ tasted death for every 
man, and rose again for the justification of those that 
beheve in him; who said, I am the Light; and is set 
down at the right hand of God : Who is a Spirit eternally 
in the heavens, ascended up out of the sight of them 
who gazed after that body, which is gone out of their 
sight; even He, Christ, the mystery hid fi*om ages and 
generations, now made manifest to destroy the works of 
the devil, being meek and lowly in heart. He saith, learn 
of me."— P. 179. 1660. 



WILLIAM DEWSBERY, 

In a work, entitled " Christ Exalted, and alone worthy 
to open the Seals of the Book ; and the Scriptures owned 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 95 

in their place," &c. makes the following reply to an oppo- 
nent ; — 

"The seventh false accusation; thou sayest, we say 
that he that trusts in Christ, that died at Jerusalem, for 
salvation, shall be deceived." 

Reply. — "This charge is false as the other, in the 
presence of God, we witness against thee ; no other Christ 
we bear testimony of, to be the salvation of lost man and 
woman, but that Christ, according to Scripture testimony, 
who was born of the Virgin, and made a good confession 
before Pilate, and suffered at Jerusalem, and rose again 
the third day, and ascended into heaven, and sitteth at 
the right hand of God : and this Christ we witness the 
true light, who lighteth every one that comes into the 
world, and saith, I stand at the door and knock ; who 
opens, I will come into him, and sup with him, and he 
with me ; Rev. iii. 20. and w^e witness him faithful : and as 
many as receive him, to them he gives power to become 
the sons of God ; and this is the condemnation of all, 
because they believe not in Him. John xii." — P. 120, 121. 
1656. 



GEORGE BISHOP. 

In a tract, entitled " A Vindication of the Principles and 
Practices of the people called Quakers," &c. written by 
this Friend, I find the following sentiments : — 

" That which enlightens ; which shows a man his heart 
and his reins, and trieth them, which reproves and makes 
manifest, is Christ the Light; which Christ is the same 
that was born of the Virgin Mary ; which was made flcsli ; 
which sitteth at the right hand of God ; which was cruci- 
fied, dead, rose again from the dead, and ascended far 
above the heavens, that he miglit fill all ihings. >Vho 
when he was in the days of his llesh with his disciples, 
said, it is expedient for you that f go away; for if 1 go not 



96 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

away, the Comforter will not come unto you ; but if I 
depart, I will send him unto you ; and when he is come, 
he will reprove the world of sin, of righteousness, and of 
judgment; of sin, because that they believe not in me; of 
righteousness, because I go to my Father, and ye see me 
no more ; of judgment, because the prince of this world 
is judged, John xvi. 7— 11."— P. 14. 1665. 

In another tract, entitled " The Throne of Truth exalted 
over the Powers of Darkness," he recites the language of 
an opponent, who accused the Society of Friends of being 
Socinians, viz. — 

" 'Tis a doctrine of the Socinians, that our Lord Jesus 
Christ did not, by his death and blood shed, satisfy for our 
sins, and so purchase redemption for us ; but that he was 
a perfect pattern of righteousness, holiness, obedience, 
and suffering." 

To this George Bishop rephes : — 

" That he is the latter, viz. a perfect pattern, 6lc. hath 
been proved out of Christ's own mouth, and the apostle 
Peter's, and the people called Quakers own it; not as the 
doctrine of Socinus, but as the truth ; and truth is not to 
be turned from, because of a brand set upon it, or on, or 
because of the persons who have professed it,, contradict 
it who can. But that he did not, by his death and blood 
shed, satisfy for our sins, and so purchase redemption for 
us, is a wicked he. They witness that his blood shed, as 
hath been said, w^hose blood cleanseth from all sins ; and 
his redemption of them : and they affirm and witness, that 
without blood there is no remission of sm, and that there 
is no other name given under heaven by which we must 
be saved, than his, who by one offering, for ever perfected 
those that are sanctified, who is the substance of the pat- 
tern of heavenly things." — P. 69. 1656. 

Replying to the charge, that '• the drift of Friends' doc- 
trine was, that Jesus Christ, who suffered at Jerusalem, is 
not He who justifies us from our sins, and shall procure 
our acquittal with God at the last judgment, and so finally 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 97 

save us ; but that a Jesus in us, or in our own persons, 
must accomplish these things for us;" he says— 

" It is false : 'tis neither their doctrine, nor the drift of it. 
It is thy lie, with which to slander them is the drift of thy 
book. But this is that which they declare and witness, 
viz. That there is no salvation, no justification, no right- 
eousness, but in Christ Jesus; who by one offering for 
ever perfected those that are sanctified ; who saith, with- 
out me ye can do nothing ; whose church saith. Thou also 
hast wrought all our works together in us." — Page 71, 72. 
1656. 



EDWARD BURROUGH. 

In " A Declaration to all the world of our Faith, and 
what we beheve who are called Quakers," pubhshed in 
1658, 1 find the following: — 

" Again, concerning Christ, we believe, that he is one 
with the Father, and was with him before the world was ; 
and what the Father worketh, it is by the Son ; for he is 
the arm of God's salvation, and the very power and wis- 
dom of the Creator, and was, is, and is to come, without 
beginning or end. 

" And, we believe, that all the prophets gave testimony 
of him, and tkat he was made manifest in Judea and Je- 
rusalem, and did the work of the Father, and was perse- 
cuted of the Jews, and was crucified by his enemies, and 
that he was buried, and rose again, according to the 
Scriptures. 

"And, we believe, he is now ascended on high, and 
exalted at the right hand of the Father for evermore; and 
that he is glorified with the same glory, that he had before 
the world was ; and that even the same that came down 
from heaven, is ascended up to lieaven, and the same that 
descended is he that ascended. 

" And we believe, even that he that was dead, is alive, 



98 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

and lives for evermore ; and that he cometh, and shall 
come again, to judge the whole world with righteousness, 
and all people with equity, and shall give to every man 
according to his deeds, at the day of judgment, when all 
shall arise to condemnation or justification; he that hath 
done good shall receive life, and he that hath done evil, 
everlasting condemnation. 

" And we beheve, he is to be waited for in spirit, to be 
known after the spirit, as he was before the world was ; 
and that is the knowledge unto eternal life, which all that 
beheve in him do receive ; he subdues death, and destroys 
him that hath the power of it, and restoreth from death 
to life, and quickeneth by his Spirit, all that the Father 
hath given him: And we beheve such he justifieth and 
sanctifieth, and such are taught of him ; but he condemns 
all that believe not, but continue in unbehef, and are not 
taught of him. And this we faithfully believe." — P. 440. 
1659. 

From a work, entitled " Satan's Design Defeated," &c. 
I extract the following accusations and replies : — 

" They hold that Jesus Christ died only signally, or 
exemplarily, and that we are justified by the suflfering of 
Christ in us; and to be healed by his stripes, is to be 
stripped oflf, or from sin." 

" Answer. Jesus Christ died, and rose again, and as- 
cended according to the Scriptures, this we do beheve : 
And Christ was and is the substance, the end of all signs 
and examples, yet was he an Example to the saints ; and 
the apostle exhorted to walk as they had Christ for an 
example ; and while he was in the world, he did, and spoke, 
and acted many things, as parables, signs, and examples, 
the substance of which is to be received in the saints, 
and known by them through the Spirit : and we believe 
saints are justified by Christ, and through faith m him, 
which was, and is, and is to come, who is blessed for ever; 
and none are justified by his death, and suflfering, and 
blood, without them, but who witness Christ within them ; 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 99 

for all are reprobates, and to be condemned, and cannot 
be justified, that have not Christ in them ; as thou mayest 
read, except Christ be in you, you are reprobates : And all 
that believe in Christ, and receive him, they are healed 
through his sufferings and stripes ; for he sanctifies them, 
and gives them remission of sin, and justifies them, and in 
him, the saints are complete, and the new man, the re- 
generate, is justified ; and the old man is in the degenera- 
tion, and knows not Christ in him, and hath not received 
him, but only heard of him without him, and believes the 
relation : but this faith doth not justify ; for all the false 
christians upon earth have this faith : but that faith alone 
justifies, which gives to receive Christ, and him to live in 
us, and to dwell in us by that faith." 

" They utterly renounce the doctrine of justification, by 
the imputation of the righteousness of Christ, or by the 
obedience he performed, or sufferings he sustained or un- 
derwent, in his own person without us. 

" Answer. This is partly true, and partly a lie. We do 
indeed renounce the profession of justification, by the im- 
putation of Christ or his righteousness performed without 
men, by men while they are in the degenerated estate, and 
unconverted, and unreconciled, and unborn again ; for by 
such profession of justification, many deceive their souls : 
But yet, we say, that righteousness is imputed to us, and 
reckoned unto us, who believe in Christ and have received 
him; even the obedience and suff*erings, that he performed 
without us, is ours, who have received him within us, and 
witness Christ in us, and therefore we are not repro- 
bates ; yet we do acknowledge, he wrought perfect right- 
eousness by obedience and sufferings, without us, and that 
righteousness is ours, by faith ; which faith, hath received 
Christ to dwell in us ; and he and his righteousness, his 
obedience and sufferings, we enjoy in us, in spirit ; if any 
can receive it, let them ; for that he wrought righteous- 
ness, this is acknowledged : but who have a part in this 



100 ON THE DIVnnTY AND OFFICES OF JESUS CHRIST. 

righteousness, that is disputable." — Pages 515, 516. 

1659. 

In a paper entitled *• Some Considerations presented to 
the King of England,*' &c. he says — 

^ I do testify unto the king, and before the whole world, 
that we [the Quakers] do profess and believe, concerning 
the Father, Son, and Spirit, and the Lord Jesus Christ, 
and the blessed Gospel, and the holy Scriptures ; I say we 
do beheve, and make profession in truth and righteous- 
ness, concerning all these tilings ; and by our doctrines 
and instructions, do persuade all people to beheve, and 
not seduce any from these truths of the gospel : and this 
is kno^Mi, through these kingdoms, concerning us, though 
we stand now accused falsely, concerning these matters, 
before the king. But as for the Scriptures being the rule 
of hfe, we say the Spirit of God that gave forth the Scrip- 
tures, is the rule of life and faith, unto the saints, and 
leads not contrary, but according unto the Scriptures ; in 
the beUef and practice of whatsoever the Scripture saith." 
— Paore 758. 



FRANCIS HOWGILL. 

From an essay, entitled "The Heart of New England 
Hardened," I extract the foUo^Tng, viz. — 

'• Secondly, They deny Christ to be God and man in 
one person, and Christ to be a distinct person from the 
Father, and they acknowledge such a Christ, as unchrists 
Christ ; and when they say, Christ manifest in the flesh, 
they mean not as the Scripture, but fallaciously." 

" Answer. — We say, according to the Scripture of truth, 
and not according to thy fallacy, that in the man, Christ, 
did the ftdness of the Godhead dweU, and God was in 
Christ, reconciling the world unto himself: and he saith, I 
and my Father are one, and the Father, the Son. and the 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 101 

Spirit, subsist in one eternal Power, Life, and Glory; 
which thou, with all thy stupid generation, are ignorant of: 
And that Christ we acknowledge, is such a Christ as is 
able to save to the utmost, them that come unto him, and 
receive him, and believe in him ; and is such a Christ as 
is able to raise them that have been dead, and such a 
Christ as giveth eternal life to them that beheve." 

" When we say, Christ manifest in the flesh, we say, that 
holy thing which was brought forth, and born of a virgin, 
and conceived of the Holy Ghost, in whom the fulness of 
the Godhead dwells, in whom the eternal power of the 
Father was manifested, that he was the Christ, which was 
manifested in the flesh and justified in the spirit, preached 
among the Gentiles, seen of angels, and received up into 
glory; and this is according to the Scriptures of truth, and 
thy judgment must be judged."— Page 303, 304. 1659. 



GEORGE FOX, THE YOUNGER, 

In his works, page 52, says, " But further, in the fear 
and wisdom of God, for the satisfaction of the simple, I do 
declare, in plain word, that I do believe in the true Christ, 
the Lord of life, who was glorified with the Father before 
the world began, and I do believe that he was in due time 
made manifest in that body of flesh, who was called Jesus, 
and that in him the fulness of the Godhead dwelt bodily, 
who was supposed to be the carpenter's son, whom the 
Jews crucified without the gates of Jerusalem; and I 
have remission of sins through his blood, who is the Lord 
of life ; and he was buried, but he is risen, and ascended 
and sits on the right hand of the Majesty on high." 

From a piece, entitled " A Message of tender love unto 
such professors as have attained any true sincerity, sim- 
plicity, and zeal for God, in their professions," <fec. I ex- 
tract the following : — 
18 



102 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

" Friends, the Eternal Being, which giveth being to all his 
creatures, hath largely manifested his love unto the world, 
in giving his Only Begotten to be the Light of the world ; 
who doth enlighten every one that cometh into the world, 
that all through him might beheve ; And inasmuch as he, 
in the fulness of time, sent forth his Only Begotten, full 
of grace and truth, into the world, in a body which he had 
prepared him, therein to do his will ; which body the only 
begotten of the Father freely gave and offered up for a 
sacrifice for sin, and so, according to his grace, he tasted 
death for every man, and by his offering himself once for 
all, he hath put an end to all the sacrifices and offerings 
mentioned in the law, which could not make the comers 
thereunto perfect, (nor those that offered them,) as apper- 
taining to the conscience ; so Christ, the one offering, is 
become the propitiation for the sins of the whole world, 
who wrought eternal salvation for all them that obey him : 
and here is the one offering which perfects for ever them 
that are sanctified. 

"And he having accomplished the will of the Father, in 
that body which was prepared him of the Father, in which 
he came into the world, he again left the w^orld, (he not 
being of the world,) and ascended unto the Father, from 
whence he proceeded, and sat down on the right hand of 
the Majesty on high, and is now glorified with the same 
glory that he had with the Father, before the world began : 
Yea, the same that descended into the lower parts of the 
earth, is also the same that ascended far above all heavens, 
that he might fill all things : and being one with the Father, 
and in the Father, and the Father in him, his presence 
fiUeth heaven and earth; and being the Son in the Father, 
he hath power as the Father, to quicken whomsoever he 
will, that all men might honour the Son as the Father, by 
whom all things were made that were made, in whom we 
live, move, and have a being : And he hath a name given 
him above every name, to which all things must bow, which 



I 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 103 

is called the Word of God, or Jesus, because he is a Sa- 
viour, and saveth his people from their sins. 

" This is he that is given to be the Head of the body, which 
is the congregation of the righteous, the fulness of him that 
fiUeth all in all ; that he, in all things, in v^hom all fulness 
dwells, might have the pre-eminence ; being the express 
substance of the Father's glory, and the very virtue of his 
being, one with him in nature, and one in name : for as the 
Father is divine, so the Son is also divine ; and as the 
Father is called the Light, so the Son is also called the 
Light: the Father is called the Mighty God, so is the Son 
also; yea, the Son's name is called Wonderful, the Mighty 
God, the Everlasting Father, (mark that,) the Prince of 
Peace, of whose government there shall be no end." — 
Works, p. 164. 1660. 

To the foregoing essay, the following note is attach- 
ed:— 

" So that none shall be able in the day of the Lord to 
plead or say; Lord, because our first parents fell from thee, 
and became dead unto thee, and so were driven out from 
thy presence, and we being brought forth in this unrecon- 
ciled state, there was no way left unto us to approach or 
come near unto thee, to lay hold of the grace that thou 
offerest unto all, by reason of thine anger: I say, none 
shall be able thus to plead; for Christ the Father's love, 
hath consecrated a way, by his freely giving up himself a 
propitiatory sacrifice, which appeaseth God, and therefore 
it is said, that God was in Christ reconciling the world to 
himself, not imputing sin unto them. So, he that pcrish- 
cth, it shall be for his own sins, not for his parents' ; but 
because he believed not in Christ, who hath freely made 
a way for him to come unto God, and by the power of his 
life, visiting him, puts him in a capacity to receive the free 
grace, which bringcth salvation, which to all men liatli 
appeared."— Works, pages ir>2, irK), IT)!, IT),'). 1660. 

lie also wrote the follovviii^r Confiv'^^sion oi" I'aith, *Hor 



104 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

the satisfaction of some tender, conscientious persons, who 
had heard false reports of him :" — 

" First, As concerning Jesus Christ, that was supposed 
to be Joseph, the carpenter's son, who, as concerning the 
flesh, was crucified and put to death at Jerusalem, between 
two thieves, upon the cross at Mount Calvary: I do be- 
lieve he was the Son of God; and that that very body that 
the soldiers pierced, was the very body that was prepared 
by the Father for Christ, the true Saviour, to come in, to 
do the will of the Father that sent him: and I do believe 
that, by the grace of God, he tasted death for every man, 
that as many as beheve in and obey him, whose soul was 
made an offering for sm, might have eternal life, through 
him, who gave his precious hfe for a ransom for many. 

" Secondly, I do believe that no man can be justified by 
the works of the law, nor by any work of his own, but he 
or she that is justified in the sight of God ; it is freely by 
his grace, through faith in Christ Jesus, who creates such 
unto good works, which God hath ordained, that they that 
are justified should walk in." 

"Thirdly, Touching the resurrection: it is a mystery 
which the carnal mind can never comprehend, but they 
that come to witness a part in the first resurrection, which 
is Christ Jesus, the Light of Life; they in his light may 
come to perceive the mystery of the resurrection ; but if 
truth can be received and understood, then it will appear 
and be manifested to such, that I do not deny the resur- 
rection : for I do verily believe, that the hour is coming, in 
which all that are in the graves shall hear the voice of the 
Son of God, and shall come forth; they that have done 
good unto the resurrection of life, and they that have done 
evil, unto the resurrection of condemnation : but to fools 
that say that this body of natural flesh and bones shall be 
raised, I say, that body which is sown, is not that body 
that shall be ; but God giveth a body as it pleaseth him, 
yet to every seed its own body: now, there is the seed of 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 105 

the serpent, and the seed of Christ; and they that can dis- 
cern the body of each seed, are not the fools which are 
questioning how the dead shall be raised, and with what 
bodies they shall come? for they know all mankind will be 
found to be one of these seeds, and that every seed shall 
have its own body. 

" Fourthly, Truly, if I did not believe that there was a 
glory to come, more than what is here, surely although the 
good presence, peace and consolation of God is in me, and 
his glory rests richly upon me, yet I should think myself to 
be in a more miserable condition than very many : but for 
the glory that is set before me, which Christ in me is the 
hope of, (which anchors and stays my soul,) I am content 
to endure the cross, and patiently to bear the affliction and 
sufferings of this present life, not counting them worthy, 
though ever so great, to be compared to that eternal weight 
of glory, which I do beheve shall be revealed and given 
unto me in the world to come. 

" And as I do steadfastly believe, that there is a glorious 
state to be entered into after this life, by all them that shall 
be found in the immortal seed, wherein they shall be swal- 
lowed up of life, glory, and immortality; so I certainly be- 
lieve, that there is a woful, dreadful, horrible state to be 
entered into after this life, by all them that shall be found 
in the seed of the serpent, wherein they shall be swallowed 
up of perpetual torment and misery, where the worm dieth 
not, but shall gnaw everlastingly, and the fire goeth not 
out."— Works, page 208, &c. 1661. 



JOHN WHITEHEAD, 

In " A small treatise, wherein is briefly declared some of 
those things which I have heard, and seen, and learned of 
the Father, &;c.;" after speaking of Jesus Christ, the true 
Light, as the only begotten of the Fatlier, the first born 
of every creature, which is the beginning and end of all 



106 ON THE DIVIXITY AND OFFICES OF JESUS CHRIST. 

things, the rock of ages which followed Israel in the wil- 
derness, and hath appeared unto all men, &c. he goes on 
to say : — 

'* I also saw how in his humiliation he was in fashion as 
a man, compassed by the virgin's womb, brought forth, and 
touched with a feeling of our infirmities, yet without spot 
of sin, perfect in holiness, having the Spirit without measure, 
and the fulness of the Godhead in him : Yet was he a man 
of sorrows, rejected of men, judged a blasphemer, and not 
worthy to live, by the chief priests and pharisees that had 
the scriptures ; and Pilate that had natural learning, He- 
brew, Greek, and Latin, delivered him to be crucified; and 
after he had witnessed a good confession before him, he 
tasted death for every man ; of which it was impossible for 
him to be held; therefore he rose by the power of God, and 
in divers manners appeared to his disciples : After which, 
he that descended did ascend far above all heavens into the 
glory of the Father, with which he is glorified as he was 
before the world began, having that name, which is before 
every name, that he had in the beginning, which is the Word 
of God, the Eternal Life, that was with the Father, which 
doth enlighten men, that through him, who is the Way, 
Truth, and Life, man may be reconciled and have access 
unto God, who only hath Immortality, dwelling in the Light 
to which no mortal eye can approach, and without which 
no man hath seen or shall see God. Therefore, O man! 
whose soul is immortal, wait to have its eye opened in the 
Light, that thou mayest see God, and walk with him in the 
garden, as in the beginning, before the fall and separation 
was, or ever the evil eye was open, or the immortal eye 
overshadowed by death.'' — Works, pages 93,94. 1661. 

From a treatise entitled ^' A Manifestation of Truth," 
I extract the following, viz : — 

•• Concerning salvation by Christ, we say and beheve, 
that without the sufferings and death of Christ at Jerusa- 
lem, no man can be saved, justified, or sanctified, and 
therefore do they mahciously, or, at least, ignorantly, slan- 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 107 

der us, who say we expect not to be saved by Christ's suf- 
ferings at Jerusalem, but by Christ's sufferings in us; for 
such words did never proceed from us, though we say that 
it is not an historical knowledge and behef of what Christ 
said and suffered at Jerusalem, sixteen hundred years ago, 
that can or doth'save any man, without feehng of his Spirit, 
power, and life made manifest within, to make them con- 
formable to him in his death, and raise them together with 
him to Hve in the virtue of his life ; by which hfe, we, as 
well as the ancient christians, are saved, and we are sanc- 
tified and justified in the name of the Lord Jesus, and by 
the Spirit of our God, which mightily w^orketh in us, and 
all his works are perfect : And therefore, I do distinguish 
betwixt the righteousness which is of faith, which the 
Spirit worketh, and the righteousness which is of the law 
performed by man's own strength; for though the one be 
as filthy rags, yet so is not the other; therefore is he the 
enemy of righteousness that mingles them both together, 
and treads them under foot as dung and dross : Therefore 
let all that love their souls, love Christ the righteousness 
of God, and follow after him, that they may be made 
righteous, and have that boldness in the day of judgment 
which the ancient christians had, because, said they, as 
He is, so are we in this world." — ^Works, pages 134, 135. 
1662. 



RICHARD HODDEN. 

The following quotation is from a work, entitled " The 
one good way of God," &c. written by Richard Hodden, 
viz. — 

" In the next place, truly to know this one Lord Jesus 
Christ come in the flesh, as the new and living Way to tlie 
Father, the Immanuel,God with us; making the atonement 
by the blood of his cross, to have all things subject unto 
him, his servants in him and he in them ; which is the great 



108 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

mystery of godliness, hid from ages and generations until 
the fulness of time, and then manifested in the flesh, justi- 
fied in the Spirit, believed on in the world, and received up 
into glory : Which none of the wise men of the world ever 
knew or can know by all their learned skiU of earthly wis- 
dom, nor any man that lives after the 'fftsh, or satisfieth 
himself with hearing, reading, telling or talking of Him, or 
concerning what he or his apostles did, said, or suffered ; 
as those that vainly take his name into their mouths, on 
most occasions of their invented ways, but know him not, 
neither by his divine nature nor name, nor how God and 
man became one Christ Jesus ; how that which may be 
known of God is manifest in man ; how he is the Wonder- 
ful, Counsellor, the Mighty God, the Prince of peace, the 
Author and Finisher of our faith. How he saves his peo- 
ple from their sins, is the Reconciler without imputation 
of sin: how he is formed in his servants, and cleanseth 
them by his blood from all sin and unrighteousness ; how 
they take up the cross and follow him, or what the cross 
is : how the body becomes dead because of sin, and the 
spirit ahve for righteousness' sake : how they are members 
of his body, of his flesh, and of his bones : how he is 
their Leader, and Captain of salvation, made perfect 
through sufferings : how they are baptized into his death, 
and saved by his life : how the union is perfected in all 
the parts and members of his body, the church: What the 
church is, or how his body, or what it is to eat his flesh 
or drink his blood, without which, as himself said, we have 
no life in us. How every knee shall bow to him, of things 
in heaven, in earth, and under the earth, and confess that 
Jesus Christ is Lord, to the glory of God the Father : how 
he is that blessed and only Potentate, Kmg of kings and 
Lord of lords, the Head of all thrones and dominions, and 
every name that is named." — P. 10, 11. 1661. 



Ox\ THE DIVINITY AND OFFICES OF JESUS CHRIST. 109 



CATHARINE EVANS AND SARAH CHEEVERS. 

In a brief narrative of the sufferings of these Friends 
in the Inquisition at Malta, in consequence of their reh- 
gious principles, there is an account of an examination 
which they underwent relative to their faith. In the course 
of this, they thus declare their behef in God and in his 
beloved Son, viz. — 

" We do believe in God, and in Jesus Christ, which was 
born of the virgin Mary and suffered at Jerusalem under 
Pilate, and arose again from the dead the third day, and 
ascended to his Father, and shall come to judgment, to 
judge both quick and dead." — P. 6, 1662. 



SAMUEL FISHER. 

" And because we make mention of Christ in us, and 
the righteousness of the law as necessary in order to sal- 
vation, to be performed and fulfilled in our own persons, 
as Paul does, Rom. viii. 4. though we mean no other 
righteousness than the same that is in Christ, and is 
wrought in us by no other -power than that of Christ, and 
that same Christ too, of whom the Scripture speaks, that 
' to him give all the prophets witness,' Acts x. that in his 
name and through faith in his name alone, whoever be- 
Ueveth, shall receive remission of sins ; than which Christ 
and his name, there is no other under heaven, given among 
men, whereby they must be saved ; they belie us both to 
God and men, as denyers of Clirist, and of his righteous- 
ness, and of justification by Christ alone." — Works, page 
34. 

19 



110 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 



JOHN CROOK. 

The opposers of Friends having for many years en- 
deavoured to make the impression on the pubhc, that 
the Society were not behevers in the doctrines of the 
Christian rehgion : and finding that the declarations of 
faith repeatedly published by Friends entirely disproved 
their false accusations, resorted to another slander in 
order to injure them. They accused them of having 
changed their faith ; asserting, that although the Society, 
at the close of the seventeenth century, were really sound 
and scriptural in their beUef, yet the founders of the sect, 
the first members, held very different doctrines. This 
charge was strenuously and successfully controverted. 
Amongst those who ^^TOte in refutation of it, was John 
Crook. The following is extracted from a declaration of 
faith which he gave forth in 1663; and reprinted in the 
year 1698, --in order," says he, '-that they may see what 
myself with our ancient Friends held in the year 1663.*' 
Alluding to the unspeakable gift of the Holy Spirit, freely 
dispensed to all mankind through Jesus Christ our Lord, 
he says — 

^- Through this gift we believe, that Christ Jesus, the 
Son of God, was manifested in the flesh, in the fulness of 
time. And this we know by the same Spirit, by which our 
fathers believed he was come, and Abraham saw his dav; 
by the same we do believe he is come, and do see his day; 
as also by the prophets' and apostles' writings: which 
twofold cord is not easily broken. 

'• We believe also, according to the Scriptures of truth, 
that this same Jesus hath God highly exalted, and given 
him a name above every name, that whosoever believes in 
him, shall not perish, but have everlasting life ; and that 
there is not another name, whereby man can be saved, 
than this name of Jesus Christ ; nor is remission of sins 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. Ill 

to be preached by any other name. But as we do not be- 
heve, that the outward letters and syllables are that name, 
that are to be bowed unto by the outward knee, no more 
than the letters and syllables in the words, God or Sph'it, 
seeing the Scripture saith, ' Unto God, who is a Spirit, 
every knee shall bow,' Isa, xlv. 23. But that name which 
saves, is the power and arm of God, that brings salvation 
from sin, and makes every soul that names it, to depart 
from iniquity. This is that name which was preached, 
and which is preached, through faith in which name, re- 
mission of sins is obtained; therefore was the outward 
word Jesus given him, as his outward name ; thou shalt 
call his name Jesus, for he shall save his people from their 
sins : mark, for he shall save, &c. So that which saves, 
is the name, which is to be believed in, which is that arm 
of God that brings salvation, when no eye pities, neither 
is there any to help ; the power of God that then saves, 
is that grace that comes from the fulness of Christ the 
Saviour : and without this virtue, Christ and Jesus are but 
empty names, 1 Cor. xii. 3. ' No man can say, that Jesus 
is the Lord, but by the Holy Ghost.' 

" We beheve also, that this Jesus died for, or because 
of sin, and rose again for the justification of those that 
believe in him, as well as to manifest to all the world, that 
he was the Son of God, and that he thereby spoiled prin- 
cipalities and powers, and triumphed over them openly, 
and led captivity captive in his own person ; yet we believe 
and know, by his grace, in our hearts, that as his name 
Jesus, without virtue and power, is but an empty word ; 
so his dying, without man's conformity to his death, or 
being planted in the likeness thereof, or being crucified 
with Christ, as saith the Scripture, Rom. vi. 2, 3, 4, />. 6. 
Gal. ii. 20. will not profit man, as to the salvation of his 
soul, no more than the naming of his outward name, Jesus, 
doth at this day make people to depart from iniquity. For 
we believe, and are sure, that man must die niwardly, as 
well as Christ died outwardly, and must be put to death 



112 ON THE DIVINITY AND OFFICES OF JESl'S CHRIST. 

in his flesh, as Christ was. in his: for •he that is in the 
flesh cannot please God,' Rom. viii. 8. ^neither cease from 
sin ;' but • he that is dead, is freed from sin,' Rom. vi. 7. 
And yet man's dying mito sin, and the root and principle 
of it in himself, is so far from making void Christ's death 
in his own person, that it establisheth it to all those ends 
and purposes, for which it was intended of the Father. 
As the cures which the physician doth, manifest and es- 
tablish his skill and ability; so doth man's dying unto sin 
and self, and livinor unto God, manifest and estabUsh the 
virtue and power of Christ's death : for as man manifests 
his being risen with Christ, by his seeking the things that 
are above, Col. iii. 1,2. so doth he manifest his knowledge 
of the death of Christ, by his being crucified with Christ, 
and bearing about in his body, the dying of the Lord 
Jesus ; for as it is not an outward belief, gathered from 
the letter, that will change the heart and life, though the 
judgment and opinion it may, so is it not a behef from the 
history, or letter only, that can give man a saving know- 
ledge of the death of Christ : but he must have the same 
glory and power of the Father in measure, working in 
him there, to beget faith in his heart, that he may beheve 
unto salvation from his o^nti filthiness and righteousness, 
as well as confess with his mouth, Rom. x. and must have 
that spirit in him, quickening his mortal body, as well as 
to believe that it was in Christ, • and raised up him from 
the dead,' Rom. viii. 11. x\nd this man, whoever he be, 
bond or fi-ee, that thus believes the death of Christ, and 
Its satisfaction to God, as well as its useftilness to man, 
cannot make it void, nor divide it and its virtue upon the 
soul that thus knows it : but will say, here is a dying man 
witnessing the death of Christ, and nevertheless the same 
man hving with Christ, and concluding, if Christ had not 
died, man must have perished in his sin ; this being the 
way found out by God to recover him : whereby he knows 
Christ, and him crucified, and what the preaching of the 
cross of Christ is, which is foohshness to them that perish, 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 113 

but to them that are saved, the wisdom of God, and the 
power of God, 1 Cor. i. 18. 

" By this gift of God in our hearts, we further beUeve, 
that Christ Jesus rose again from the dead, according unto 
the scriptures, and sits at God's right hand in a glorious 
body; and we beheve that our low estates and humble 
bodies, shall be made like unto his glorious body, through 
the working of his mighty power, whereby he is able to 
subdue all things unto himself; and that this mortal shall 
put on immortality. For though we beUeve that Christ 
Jesus hath lighted every man with his light, whereby man 
may come to know himself lost and undone, as before is 
said; yet therefore is not every man saved, though the 
grace that appears to all men is sufficient in itself; but 
some have the grace of God bestowed on them in vain, 
not liking to retain God in their knowledge, though some- 
thing within them shows them what is good ; ' but they 
reject the counsel of God within, or against themselves, to 
their own destruction,' Luke vii. 30. (see the margin.) And 
yet it doth not follow, that the grace is insufficient itself, 
no more than it follows that Christ's death is insufficient, 
because he tasted death for every man, and yet every man 
is not saved. Neither doth regeneration, or the believing 
in the light of Christ within, make void the death and suf- 
ferings of Christ without at Jerusalem, no more than be- 
lieving the scripture-testimony without, concerning Christ's 
death, makes void the work of regeneration and mortifica- 
tion within ; but as the apostle saith in another case, so 
say I in this, for as the man is not without the woman, 
neither is the woman without the man in the Lord ; even 
so is not the death and sufferings of Christ without at 
Jerusalem^ to be made void and of none effect by any 
thing within ; neither doth the light within make that of 
none effect, without, but both in the Lord, answer his will : 
For though there is, and may be, a knowledge and belief 
of what Christ did and suffered without the gates, in his 
own body upon the tree, and yet sin alive in the heart, and 



114 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

the work of regeneration not known ; yet it cannot be so, 
w^here the light within is beUeved on and obeyed, so as to 
have its perfect work in the heart, to regenerate and make 
all things new, and to be of God; this man can never 
make void what Christ hath done and suffered without : 
and yet this new birth, or Christ formed within, and dwell- 
ing in the heart by faith, doth not limit or confine Christ 
to be only within, and not without also, but both within 
and without, according to the good pleasure of the Father, 
to reveal and make him known ; for, ' He fills all things, 
and the heaven of heavens cannot contain him,' and yet 
he is at God's right hand, far above all heavens, in a glo- 
rious body. 

" And we also believe the resurrection of the just and 
unjust, the one to salvation, and the other to condemna- 
tion, according to the judgment of the great day; and 
then shall every seed have its own body, according to 
1 Cor. XV. 36, 37, 38. which we verily believe : for if the 
dead arise not, we are, of all men. most miserable. But 
because we dare not be so foohshly inquisitive, as to say. 
With what bodies shall they arise ? Therefore do some 
say. We deny both the resurrection of the body of Christ, 
and of all that shall or will be dead : but this also is false ; 
for ' every man shall be raised in his own order ; but Christ 
the first fruits,' 1 Cor. xv. 23. And we believe they shall 
be raised with the same bodies, so far as a natural and 
spiritual, corruptible and incorruptible, terrestrial and ce- 
lestial, can be the same.'' — P. 364, kc. 1663. 



WILLIAM SMITH, 

In his " New Catechism," after illustrating the belief of 
the Society of Friends in the sufiiciency of the grace of 
God. proposes the following query and answer : — 

'• Q. But if all these things be done for you by Christ, 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 115 

within you, then what do you beheve concerning that great 
work, which, by the death of Christ, was accomphshed on 
the cross in time past, according to the Scriptures : or 
doth not this your faith concerning such things done for 
you, by Christ in you, make void his death upon the Cross, 
and the benefit which is to be received thereby ? 

Ans. " We beheve, that all things which are spoken by 
the holy prophets and apostles concerning Christ, are true 
according to the Scriptures: We believe that all the dis- 
pensations of God, which are manifested by the Scriptures, 
are altogether true, and that they were all fulfilled accord- 
ing to the determinate will and council of God : So that 
our faith concerning Christ in us, and the work which he 
there worketh for us, doth not [at] all make void any of 
the dispensations of God, which in times past were revealed 
unto his holy prophets and apostles, and by them testified 
in the Scriptures: so that the work which the Father then 
gave unto the Son to do, we believe that he fulfilled ac- 
cording to the Father's will ; and that all things pertaining 
to life and salvation, were fully and perfectly in him, and 
that he humbled himself to the death of the cross, and 
from death did rise again : and we believe that he is the 
resurrection and the hfe, and gives eternal life to all that 
believe in him : but that any do believe in him as he is 
Christ, who are despisers of his hght and life in them, that 
is not our faith; for as we know him in us, and so have 
our faith in him; we likewise know the dispensation of 
God in times past, and the end of their manifestation, and 
the time of their finishing, and the Scriptures are fulfilled 
in us, who live in the faith of Christ, and walk in his Spirit : 
and we also know, and believe, that he is the same Christ 
in us, which in dispensations past did humble himself to 
the cross, and doth perfect his work in us, according to tlio 
determinate counsel and will of the Father: so that our 
faith concerning Christ in us, doth not at all make void 
what he hath done or wrought in times past, but doth hilly 
and perfectly establish it as a true dispensation: and by 



116 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

our faith in Clirist, we know in a good understanding, the 
things that are past, present, and to come ; and that Christ 
is yesterday, to day, and the same for ever; and of his hfe, 
nature and being, there is neither variableness nor chang- 
ing, but an enduring substance of immortahty ; who is glo- 
rified with the Father, in the same glory that he had with 
him before the world began; who, through every dispen- 
sation, hath manifested his glory; and in this dispensation 
of his light and life he is come unto us ; and we know him 
to be the First and the Last, the Beginning and the End- 
ing, for Him hath God the Father sealed; and in Him, our 
faith stands steadfast." — Page 136. 1664. 



LUKE HOWARD, 

In a postscript to a treatise, entitled " A Looking Glass 
for Baptists," says : — 

" Christ Jesus was glorified with the Father before the 
world was, and in time manifested to the world, in that 
body, which the Father had prepared Him to do his will 
in ; whose name is called the Word of God, by which the 
world was made, who took upon him the seed of Abraham, 
and declared to be the Son of David, according to the 
flesh, but the Son of God, according to the Spirit, by the 
resurrection from the dead : Who had all power in Heaven 
and earth given to him, by which he gave commission to 
his apostles or messengers, to baptize into the name of the 
Father, Son and Holy Ghost, which is into the nature and 
life of each, which is one divine nature, and these three 
being one in nature and being, and every one which is 
herein baptized, knows the Father and the Son by the Spi- 
rit, which to know, is eternal life, &c." — P. 13. 1672. 

In a pamphlet, called " The Seat of the Scorner Thrown 
Down, &c." he says : — 

'• And now what is written in the Holy Scriptures con- 



ON THE DIVINITY AND OFFICES OP JESUS CHRIST. 117 

cerning Christ Jesus, his birth, suffering, death, resurrec- 
tion and ascension, we do believe as much as any men 
Hving, and so I do believe Paul did, who said, ' henceforth 
know we him no more.' " — P. 17. 

Again — " That Christ Jesus, who offered up his body 
through the eternal Spirit, and poured out his soul unto 
death, and tasted death for every man, those his suffer- 
ings have a living extent unto every one that doth believe, 
and feel the power by which he laid down that body and 
took it up again ; and these are they, unto whom he be- 
comes a Saviour from sin, and gives them an inheritance 
in glory."— Page 17. 1673. 



CHARLES MARSHALL, 

In a piece, entitled " The way of Life revealed, and the 
way of Death discovered, &c." speaks thus of our Lord 
and Saviour Jesus Christ, viz. — 

" Amongst many other appellations, he hath been de- 
clared a Priest for ever, after the order of Melchisedeck ; 
the Rock that followed Israel, who was in the church in 
the wilderness ; a King, a Lawgiver, Wonderful, Counsel- 
lor, Prince of Peace, a Branch, a Light to lighten the 
gentiles, the Arm of God's salvation ; a Covenant, Mes- 
siah, Leader, a Commander, a Captain, the Horn of God's 
anointed, a Stone of Stumbling, a Foundation laid in 
Zion, the Corner Stone, the Word of God, the Word that 
was in the beginning; the true Light that lighteth every 
man that cometh into the world, the Truth, the Way, and 
the Life, King of kings. Lord of lords, Christ, Emmanuel, 
Jesus, the Beginning of the creation of God, the First- 
born of every creature, the First-begotten from tlie dead, 
the faithful Witness, Alplia and Omega, brio lit and morn- 
ing Star, the Image of the invisible God, the Otlspriiig of 
20 



118 ON THE DIVLVITY AND OFFICES OF JESUS CHRIST. 

David. Under tliese, I say, and other names and denomi- 
nations, hath he been spoken and declared of and by, who 
still hath a name that no man knoweth but himself, who 
is that one eternal Fountain of blessedness, and the one 
precious Saviour, and there is no other besides him, al- 
though diversely denominated, according as his Spirit gave 
utterance, to demonstrate him to those, unto whom his 
servants spake, prophesied, and wrote." — P. 63. 

" The travail in spirit of the messengers and servants of 
the Most High in ages past, was the same as now it is, 
viz : To turn people from darkness unto hght, and from 
the power of Satan to the power of the Living God ; there- 
by in no wise invalidating Christ Jesus, his manifestation 
in that bodily appearance, neither his sufferings, death, 
resurrection, or ascension ; but brings all people, guided 
thereby, unto that which will open the eyes of their under- 
standings, whereby they all come unto such a condition, 
and spiritual miderstanding, as to see and know their bene- 
fit by that appearance of the Saviour of the world ; for this 
w^e testify, All are perfected by that one offering that are 
sanctified." 

" Now for the sake of all who do or may desire after the 
true and saving knowledge of Christ Jesus, it is on my 
spirit yet further to open and manifest the nature and pro- 
perty of this principle and hght; whose fountain is the 
eternal Being, and everlasting Ocean of Divine fulness, 
and its nature and quality is one with this Fountain from 
which it comes : John testified. In the beginning was the 
Word, and the Word was with God, kc. In him was life, 
and the life was the light of men. — He also testified, that 
he was not that hght, but came for a witness, to bear 
witness, that that was the true Light, which hghteth every 
man that cometh into the w^orld : so the original of this 
light is Christ Jesus, the Word. 

" But some may query thus. Is Christ the Light in every 
man? To which I answer: Christ doth appear by his light 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 119 

in every man ; and the Light which comes from Christ is 
in every man ; as is clearly demonstrated from the Scrip- 
tures of Truth ; and though I account it unnecessary to 
answer the curious inquiries of such, who seeking to know 
much, do not walk answerable to what they know; yet for 
the sake of such, whose understandings are not opened, 
and yet are inquiring the way to Sion, I add this similitude : 
The natural sun is placed by the Creator to hghten the 
outward world, and doth extend from its body, a measure 
of its light and natural property, shining on the just and 
the unjust, and so doth daily give forth of that virtue which 
is inherent in itself; when the sun shineth on any object 
whatsoever, we sometimes say, the sun there appears, and 
other times we say, there is the sun ; the propriety of either 
of which manner of expressions, I suppose, none will ques- 
tion ; for light in that appearance is seen, and virtue is felt, 
penetrating to the refreshment of our natural bodies ; and 
this light and heat is inseparable from the fulness ; and not- 
withstanding it daily shineth and displays its virtuous life 
into, and over all the earth and its inhabitants, yet its body 
is not any way exhausted or altered through ages and 
generations. 

" And so, I say, that Christ, the universal Fountain of 
Life, the Sun of Righteousness, the Ocean and fulness of 
spiritual light, life, and virtue, from whence is communi- 
cated a measure of his nature, property, and quality, is 
given of the Father, to enlighten all the sons and daughters 
of men, who accordingly arc all enlightened with his spi- 
ritual appearance, and though this appearance cannot be 
called the fulness, yet being a measure of that fulness, it is 
one in nature and property with, and inseparable from, (lie 
fulness; and though through its virtue hfc is daily commu- 
nicated unto the sons of men, who waiting for the appear- 
ance thereof, as for the morning light, cannot hvc unto 
Cod without it, yet doth lie admit of no diminulioiu alter- 
ation or change; but all fuhiess ol* divine liglil, life and 
i»lory, doth and shall, through every age and generation, 



120 UN THE DIVLMTY AND OFFICES OF JESUS CHRIST. 

remain with him: and albeit the veil of darkness hath 
overshadowed the hearts of some, so as when we give tes- 
timony unto the universal appearance of the Sun of right- 
eousness, in the hearts of all the sons and daughters of 
men, they arc ready to say, such a testimony leads to the 
diminishing of that glory and honour which belong unto 
liim, as he is the Fulness, and sitting at the right hand of 
the Father; inferring from such our testimony, as if, whilst 
we testify to his appearance in our hearts, we exclude his 
presence elsewhere ; which inference, I say, is as irrational, 
as it would be for any to conclude, that because we say of 
the shining and appearance of the sun, there is the sun ; 
or the sun there appears ; therefore we exclude the being 
of the sun elsewhere. For its virtue is communicated to 
our natural bodies, every one having in measure, some en- 
joyment of the virtue or light of the natural sun, which is 
hght to the eye, even as the outward eye is light to, or of 
the natural body; and whosoever they are, whose invisible 
senses are quickened by the influencing virtue which pro- 
ceeds from the eternal Sun of righteousness, do thereby 
see and discern, that these things are according to the 
clear manifestation of truth in their inward parts; and 
from a true sense thereof, can of a truth give this certain 
testimony, that Christ, the Lord, by his holy, quickening 
spirit, hath appeared in them, to the quickening of their 
immortal souls; and that through beheving in the hght, and 
obedience to his appearance, being come out of that state 
which is reprobated by the Lord, can of certain experi- 
mental knowledge say, Christ is in us the hope of glory. 
And so when we direct people to this Word, Light, Law, 
Grace and Spirit, we do not thereby intend, that Christ 
Jesus, the Light of the World, and Gift of God, is not the 
true Saviour, Redeemer, and Reconciler of mankind unto 
God."— Works, page 71—76. 1673. 

In an essay, entitled " A Warning unto the Rulers and 
People of England," he says : — 

" So hath there been an endeavour in our day, to mis- 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 121 

represent the servants and people of the Lord, as deniers 
of salvation by Jesus Christ ; making his birth in Bethle- 
hem of Judea, his travails, sufferings, blood, death, resur- 
rection and ascension, of no value ; deniers of the scrip- 
tures of truth ; and instead thereof, preaching up salvation 
by meritorious works of our own ; and in short, represent- 
ing us as enemies to Christianity: concerning which charges, 
and every particular of them, full, clear and demonstrative 
answers have been and are given, unto which I refer all 
unsatisfied persons. That which lies on my spirit at this 
time, is to declare in the presence, name and power of the 
Everlasting God, that these things spoken and written of 
us, are as false as the accusations of the Pharisees con- 
cerning Christ Jesus, and as false as the accusations of 
the Jews concerning the Apostles — For, 

" 1st. We declare to all nations, tongues, and languages, 
that we believe in the One, Holy, Everlasting God — 

"2d. We believe ^concerning him, that he is a Spirit; 
and concerning his worship, that it is in Spirit, and spi- 
ritual — 

" 3d. We beUeve, preach, and publish salvation, in or by 
no other name, but in, by, and through Him, of whom all 
the prophets gave testimony, the apostles preached, the 
primitive saints believed and received, namely, Jesus 
Christ."— P. 128. 1674. 



WILLIAM BAYLY. 

In a work, entitled "Rebellion Rebuked," written by 
this Friend and John Crook jointly, the following language 
is used : — 

"We believe and testify, that this Jesus of Nazareth 
wrought out, or fulfilled all righteousness in his obedience 
both in doing and suffering the holy law and will of God, 
and that this righteousness, so wrought out and fulfilled, 
was not for himself, but for or because of, all such as truly. 



122 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

seeing they have no covering or righteousness of their 
own, flee unto and lay hold of him and his everlasting 
righteousness, by a true and living faith. And we do fur- 
ther testify, that this choice raiment of Christ's righteous- 
ness, is not brought forth and put upon the back of any 
prodigal, while he remains in a far country, feeding 
amongst the swine, but at, or upon, his return to his 
father's house. And such poor, naked, starved, and un- 
done sinners, as in themselves, seeing their own righteous- 
ness to be as a filthy thing, are the proper subjects of this 
righteousness, as being now made meet to be made par- 
takers of it."— P. 19. 

"We believe and testify, that this blood exceeds not 
only the blood of bulls and of goats, but the blood of the 
best man or men that ever was or shall be in the world. 
And we do in the sight of God really own the blood of the 
Son of man, both according to the history and in the 
mystery, (as we do his cross,) both as shed for us, and to 
be drank by us, both as bespeaking remission of sin past 
through faith in it, and as sprinkhng the conscience of 
true behevers, and cleansing them from all sin. There- 
fore it is called the precious blood of Christ, as being of 
an incorruptible nature, 1 Pet. i. 18, 19. and is therefore said 
to speak better things than the blood of Abel, being by way 
of emphasis, called the blood of his dear Son, &c. and is 
also called a price ; ' yea, ye are bought with a price,' 
1 Cor. vi. 20. By all which it is manifest to be of infinite 
value, both in the account of God, and all those that know 
it, by being witnesses of its virtue, sprinkling their hearts 
from an evil conscience, Heb. x. 22. But because we tes- 
tify, that it is not the notion, or bare historical and literal 
behef of those things, that justifies or makes us really free 
from that wrath which comes upon every soul of man that 
doeth evil, whether Jew or gentile, professor or profane ; 
but only the life and virtue of this blood, received into the 
heart by that living faith, which Christ alone is the author 
of; therefore we are branded with slighting the blood of 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 123 

the man Christ, &c. though we testify our esteem thereof, 
both in the history and in the mystery, and that without 
the hfe and virtue of this blood there is no remission." — 
P. 20. 

" And be it known to thee and all the world, that the 
Quaker owns no other righteousness to be justified by, 
but the righteousness of Jesus Christ; the righteous- 
ness which is of God by faith in him, according to the 
Scriptures of truth; nor no other name under heaven 
by which men can be saved, whatever any of you dream 
of them; and yet they desire that those gifts and vir- 
tues which the Spirit of God works in their minds, may 
stand and be increased, according to that good exhorta- 
tion, 2 Pet. i. 5. ^ Add to your faith virtue, and to virtue 
knowledge, and to knowledge temperance, &c. for he that 
lacketh these things is blind.' "—P. 37. 1673. 

In reply to W. Haworth, who charged Friends with be- 
ing proud and pharisaical, and despising Christ's blood 
which was shed for them on the cross, he says — 

" What ! our perfection the same which every babe in 
Christ hath, and yet proud, pharisaical, despising Christ's 
blood, not prizing his sufferings and atonement, and a de- 
ceived people ; how can this be, W. H. ? Surely thou hast 
greatly behed and abused the babes in Christ, as thou wilt 
remember one day ; for we do highly prize the blood, suf- 
ferings, and atonement of Christ Jesus, beyond expres- 
sion, though such as thou speak all manner of evil against 
us falsely, as God is our witness, &c." — " Counterfeit Con- 
vert discovered," P. 98. 1676. 

To the assertion that the person of Christ was the Alpha 
and Omega, &;c. he replies : — 

" Is this then thy real description of the person of Clnist 
thou so much talkest of? Surely as the Alpha and Omega, 
the Tree of life, the Rock of eternity, he was before his 
coming in the flesh, or the Virghi Mary was born, of whom 
Christ according to the flesh came : What is then become 



124 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

of the glorious manhood and body of Christ? Is not that 
his person ?"— lb. 99. 

To the same opponent, he says: — 

" How darcst thou say that I called the Light, the blood 
of Christ, or the blood that cleanseth, as in the 139th p. 
of thy book? Let the reader see that 43d p. of my book 
thou quotest, where my words are these. But the precious 
blood of Jesus Christ, as of a Lamb without spot and 
blemish, 1 Pet. i. 18."— P. 107. 



CHRISTOPHER TAYLOR, 

In his reply to William Haworth, says — 

The thorough work of regeneration " cannot be with- 
out true justifying faith in the Son of God, by virtue 
whereof this work is wrought in the heart. Yet he [the 
opponent] saith this is not sufficient for salvation, but calls 
this inw^ard work of Christ, legal righteousness; therefore 
he denies the perfection of the work of Christ, what he 
did for us in the days of his flesh and at his death, and 
the efficacy of that one offering and blood that was shed 
for us, and was for the perfecting of the sanctified ones, 
that so they might be brought into the everlasting king- 
dom of his glory, in which is peace, completing and per- 
fection, union and communion with God in Christ Jesus.*' 
—Rebellion Rebuked, p. 123. 1673. 



EDWARD BOURN, 

In his reply to Dr. Good's pamphlet against Friends, 
states the following objections and answers, on behalf of 
the Society, viz. — 

'' Thou sayest that we say, Christ did not make satis- 
faction for the sins of men. 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 125 

Ans. " By one offering he hath perfected for ever them 
that are sanctified; and we are not redeemed with cor- 
ruptible things, but with the blood of Jesus Christ as of a 
Lamb without spot; and we have an Advocate with the 
Father, Jesus Christ the righteous, and he is the recon- 
cihation for our sins, and not for our sins only, but for the 
sins of the whole world. 

" And thou sayest that we say. Justification is not by im- 
puted righteousness, and that good works are the cause 
of our justification. 

Ans. " Christ Jesus is our righteousness and sanctifica- 
tion and redemption : God hath made him so, and we are 
justified freely by his grace, through the redemption that 
is in Christ Jesus, and therefore by the works of the law, 
there is no flesh justified, Rom. iii. 23. We are justified by 
faith in Christ Jesus, which, the work of faith, which works 
by love, is not denied by the apostle nor us ; if thou de- 
niest that, thy faith is de^d."— P. 6. 1675. 



GILES BARNARDISTON. 

Amid the many deep trials and sufferings which fell to 
the lot of our worthy and honourable predecessors in the 
religious Society of Friends, there were few that occasion- 
ed them greater affliction than the defection of false bre- 
thren. They had much to endure from unrelenting per- 
secutors, who stripped them of their outward substance, 
inflicted upon them severe corporal punishments, or 
dragged them away to prisons and loathsome dungeons. 
But afl these were less keenly felt, than the opposition 
they met with, from those who had once known and en- 
joyed the blessedness of the truth, as it is in Jesus; but for 
want of humble watchfulness, and reverent dependence 
on Him, fell away from a good estate, and became open 
opposers of that gospel, which they had once believed in 
and obeyed. Speaking of such as these, our worthy older 

21 



126 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

George Fox says, " I have observed, that they who have 
been convinced, and have not Hved and walked in the 
truth, have been the worst enemies to the truth, and done 
most hurt amongst Friends in the truth, and to others. In 
these I have seen fulfilled, what the Lord did long since 
show me, ' that such would be greater deceivers than all 
the priests and professors.' For such as come as far as 
Cain, Balaam, Korah, and Dathan, who could preach 
Christ, and say they had preached in his name ; such as 
came to be apostles, and had tasted of the power of 
Christ, and then turned from it; such could yet speak 
their old experiences, and have good words like Korah 
and Balaam, but not keeping in the life and truth, they 
deceived the hearts of the simple." 

Among the number of these false brethren, who proved 
themselves enemies to the church and its salutary order, 
while they made high professions of greater spirituality 
and clearer discoveries of divine light, was a certain Jef- 
fery Bullock. Elated by a fond conceit of his own at- 
tainments, and mistaking the vagaries of a deluded ima- 
gination for the pure influences of the spirit of Christ, he 
adopted and promulgated the false and anti-christian no- 
tion, that the gift of divine grace in the soul, superseded 
the necessity, and cancelled the benefits, of the coming and 
sufferings of our blessed Lord and Saviour Jesus Christ. 
Being rebuked by the Society for this and other errors, 
he assumed an air of great importance, and inveighed 
with much vehemence against the faithful elders in the 
church. His refractory and overbearing conduct, toge- 
ther with the unsoundness of his doctrines, made it neces- 
sary for Friends to disown him, which was accordingly 
done by a large Quarterly Meeting, prior to the year 
1676.=^ 

* He was afterwards brought to see the grievous delusion and error 
into which he had fallen ; and in the year 1686, published " Several Tes- 
timonies against that evil Spirit, by which he had been led to oppose the 
Truth and People of God." 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 127 

This unhappy man afterwards wrote a book against 
Friends, in which he upbraids them with much acrimony, 
" because," to use the language of Giles Barnardiston, 
" the judgment [of the Society] is gone forth against him, 
for denying that Christ that died at Jerusalem to be the 
Judge and Saviour ; who, having denied Him in his work- 
ings for our salvation, we cannot think it strange to see 
him inveighing against the ministers and elders, and the 
form and order in the church, established by the Lord and 
his power in them, which disowns his disorders, &c." 

To the calumnious and abusive pamphlet of Bullock,* 



* It was in reply to this pamphlet of Jeffery Bullock's, that Isaac Pen- 
nington wrote his tract, entitled " Somewhat relating to Church Govern- 
ment,'* &c. " and also Remarks upon some passages in a late book, 
entitled ' Antichrist's transformations within, discovered by the Light 
within, &:-c.' " In this treatise, Isaac Pennington notices the testimony 
issued by Friends against Jeffery Bullock, and rephes to the objections 
made by him to some parts of it. Thus in the fourth volume of his 
works, page 353, I find the following, viz. — 

" He excepts against that passage in Friends' Paper ; as he recites it, 
' that none are to minister but those that are reconciled to the church, and 
have the approbation of the elders.' " 

To which Isaac Pennington replies : — " What is the end of ministring 
but to gather out of the world into the church, or to build up the church ? 
And are they fit to do either, who are not reconciled to the church ? Or 
whom the spirit, life, and power, in the church or elders, hath not unity 
with ?" From this we may see how early the Society began to exercise 
the necessary and salutary care over its ministers, by the appointment of 
judicious elders of sound and solid judgment, to watch over, and rebuke 
or encourage them as occasion required. 

It appears Jeffery Bullock held the doctrine, that the Light or Sj^irit in 
man was the whole Deity ; and asks in his book, '•'- Whether the Light or 
Spirit, Seed, and God, be not all one ?" To this Isaac Pennington replies, 
" God is the fulness^ tlic Seed is a measure and manifestation of Him, the 
infinite Fulness." 

To the same notion, I. P. again rephes, '^ Who denies thai God and 
Christ and the holy Seed, wliich are one in nature^ thougii not in measure 
and fuhiess^ as he is in himself; is above the seed of the serpent." 

For an extract from this treatise, in which L P. replies (o his charge 
against the Society of " having gone back to Die professors' Clirist and 



128 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

Giles Barnardiston wrote a reply, from which I extract the 
following passages, viz. — 

" And as to our testimony to that Christ that died with- 
out the gates at Jerusalem, we are glad, for the truth and 
our sakes, thou hast printed it, and our dealings with thee 
ill that particular, concerning thy opposition to us in it, 
and we can leave it to the witness of God in the consci- 
ences of them that see it ; and thy seeming answer unto it 
is something answered in what is already written ; and I 
am willing to add this further, seeing thou thinkest thou 
art yet unanswered, and also for the sake of the simple. 
[The church of] Rome and the priests saying that they 
own justification and condemnation by that Christ that 
died at Jerusalem, makes it not anti-christian doctrine : 
And we do not deny the true doctrine that Rome and the 
priests own, but the anti-christian : and 'tis not contrary 
to the Scriptures and the form of sound words, to expect 
justification and condemnation by that Christ that died at 
Jerusalem, but agreeing with them: And thy subtilty is 
seen, in taking those expressions to exclude the manhood, 
in which it is really included, which says, ' By grace you 
are saved, and therefore [thou sayest] not by him that 
died;' though he was full of grace, and by it tasted death, 
that he might reconcile unto God, without which [there 
is] no salvation." — P. 11. 

" But thou tellest us, ' Only all the world was freed from 
their offerings for sin by that one offering ; and that only 
has an also too, they were outwardly reconciled by the 
death of his Son.' And was not He that was the one 
offering for sin, that ended all other offerings, the Justifier, 
Condemner, and Saviour } Why else did he put an end by 
it to all other offerings, but because they were faulty, and 
had not efficacy in them to justify and save ? And He that 



Saviour, who died without the gates of Jerusalem," sec pages 91 and 92 
of this work. The whole tract is worthy of an attentive perusal, and will 
throw much light on this interesting case. 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 129 

reconciles to God by his death, must needs be the alone 
Justifier and Saviour; and there is not another." — P. 12. 

" And our testimony has always had a reverend esteem 
of that precious blood that was spilled without the gates, 
as being of great value in the sight of the Lord, and hav- 
ing a testimony in it towards the remission of sin, to oblige 
all that are sensible of the end thereof, not to live unto 
themselves, but unto him that died for them : And as they 
are to be blamed, that will not come to the light, but cry it 
down, relying upon the death and sufferings without it ; so 
art thou, who pretendest to cry up the light, to render the 
loving kindness of the Lord invalid, in sending his Son to 
lay down his life and precious blood, and taste death for 
mankind. And such as speak from the Light, which is 
the Life that was in that blessed body, can never disre- 
gard, but have an high esteem of what he did and suffered 
therein."— P. 12, 13. 1676. 



JOHN VAUGHTON. 

Thomas Powell, who styled himself a minister of the 
gospel, having asserted that our blessed Lord and Saviour 
Jesus Christ was the greatest sinner in the world, and 
written in defence of this assertion, John Vaughton found 
himself engaged to publish a refutation of so blasphemous 
a notion. In this pamphlet, I find the following observa- 
tions, viz. — 

" T. P. take notice, that though we deny and oppose 
thy charge against Christ, as unscriptural and unsound, 
who sayest, he was the greatest sinner in the world ; and 
in thy epistle thou sayest, that [by] the Word he was 
made sin for us, many understand a sacrifice for sin, Sic, 
which thou sayest thou acknowlcdgcst to be a godly sense: 
The godly sense is the true and right sense, which sense 
we own ; and liadst thou kept to this godly sense, thou 



130 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

liadst not been opposed by us ; but thou giving another 
sense, contrary to this, that is an ungodly one ; and there- 
fore we oppose it. Yet we oami that holy Man Christ Je- 
sus to be that one offering, who hath perfected for ever 
them who are sanctified, I say we dearly o^mi him, who 
offered up himself through the eternal Spirit, as a Lamb 
without spot and blemish : he is the propitiation for our 
sins, and not for ours only, but for the sins of the whole 
world : we have received power fi-om God the Father to 
preach forgiveness of sins that are past in the name of 
Christ Jesus through the forbearance of God." — Page 5. 
1676. 

•• I need not much enlarge to prove we own Christ Jesus, 
or ourselves Christians, seeing it never entered into the 
hearts, nor was ever the doctrine of any of the leading 
Quakers, as he terms them, to deny Christ Jesus in any 
of his appearances or manifestations, whether within or 
without; and though men in their prejudiced spirits do 
judge us as denyers of Christ Jesus; yet be it kno^n unto 
all, that we expect salvation and redemption by no other 
thing or means whatsoever, than by that Clu-ist Jesus, de- 
clared of and borne witness unto lq the Holy Scriptures." 
—Page 18. 

•• We own God, the Man Christ Jesus, by whom God 
will judge the secrets of all hearts, and the true unity and 
fellowship, as they o^ned them that writ the Scriptures, 
howbeit we confess, both that Christ after the flesh was 
born of the virgin Mary, yet is God over all, blessed for 
ever ; that the Father is sreater than the Son, and vet one, 
and that Christ is Head and Lord of his people, yet one 
with his people."— P. 19. 1676. 



SAMUEL CATER. 



In a pamphlet contaimng a relation of some of the prin- 
cipal matters that passed m a public dispute at Thriploc, 



ON THE DIVINITY AND OFFICES OP JESUS CHRIST. 131 

in Cambridgeshire, the 15th of the second month, 1676, 
between Francis Holdcraft and Joseph Odde, and Samuel 
Cater, with some others of the people called Quakers, 
signed by S. Cater and J. Webb, are the following re- 
marks : — 

" For the sake of the people that are here, I do say, 
that the same Lord Jesus Christ Avhich the Scriptures tes- 
tify of, I believe in, and expect salvation by, and in no 
other; that is to say, the Christ of God, that was born of 
the virgin Mary, and was crucified by the high priests and 
envious ones, and was raised by the power of God, and 
ascended far above all heavens, and is at the right hand 
of God ; and is also knocking at every one's door, for an 
entrance into their hearts, that he might dwell in and 
amongst them." — P. 4, 5. 

" I say again, the same Jesus in whose name the lame 
man was made whole, that Peter and John bare testimony 
to, before them that crucified him, ' in the name of Jesus 
Christ of Nazareth doth this man stand before you whole 
this day ;' this is the stone that is set at naught by you 
builders, and is now become the head of the corner : I 
say, in this Christ, I with the rest of my brethren believe, 
and hope for salvation, and in no other name or thing 
whatsoever."— P. 5. 1676. 



HARTFORD QUAKERS. 

A pamphlet, entitled " A Testimony for the Man Christ 
Jesus, (Sic. from the people called Quakers at Hartford," 
printed in the year 1676, contains the following observa- 
tions : — 

"Whereas we have always believed and owned tlie 
Man Christ Jesus, according to the plain history of him 
in holy Scripture, as well as in the mystery, as namely. 
That ho was miraculously conceived by the Holy Ghost 



132 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

overshadowing the virgin Mary, that he hved an innocent 
and sinless hfe, preached powerfully, wrought miracles, 
was crucified and put to death as concerning the flesh, 
buried and rose again the third day according to the 
Scriptures, and was seen of his disciples and many brethren 
after he arose, se^ 1 Cor. xv. 3 — 6. and that the same body 
that was put to death was raised by the power of God : 
And this was not only an appearance or spectrum in the 
shape of a man, as W. H. saith some have held, nor yet a 
mere phantastical body or apparition, but a real body, 
really seen both before and after his resurrection, and at 
his ascension also, while he blessed them he was parted 
from them and carried up into heaven, Luke xxiv. 50, 51. 
And while they beheld, he was taken up and a cloud re- 
ceived him out of their sight, Acts i. 9, 10. So we confess 
the same Man Christ, not only to be still in being, but also 
glorified, and his body to be a glorious, heavenly, and 
spiritual body. And as to his being man, we have one 
Mediator between God and men, even the Man Christ Je- 
sus, 1 Tim. ii. 5. And God will judge the world in right- 
eousness by that man whom he hath ordained, whom he 
hath raised from the dead. Acts xvii. 31. Again, this Man, 
after he had offered up one sacrifice for sins, for ever sat 
down on the right hand of God. Heb. x. 12. And since 
by man came death, by Man also came the resurrection 
of the dead — the first man is of the earth, earthly ; the 
second Man is the Lord from heaven. So that this Man 
Clii'ist did neither vanish nor perish in any thing essential 
to him, either as to his soul, spirit, or body, but is liighly 
exalted and glorified, being made higher than the heavens, 
Heb. vii. 26. beinof sate down on the ris^ht hand of the 
IMajesty on high, Heb. i. 3. who is set on the right hand of 
the throne of the Majesty in the heavens. And Jesus said. 
Ye shall see the Son of man sittinor on the ris^ht hand of 
power, that is, the power of God, and coming in the clouds 

of heaven, Mark xiv. 62. Luke xxii. 69." — Pages 7, 8. 

1676. 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 133 

Again. " If his being ascended into heaven, hinders 
him from being on earth, why not his ascending far above 
all heavens, from being in heaven ? But in the very same 
place before quoted, John xiv. 2, 3. the same Man Christ 
that said, I go to prepare a place for you, said also. If I 
go and prepare a place for you, I will come again and re- 
ceive you unto myself, that where I am, there ye may be 
also; and v. 18. I will not leave you comfortless, I will 
come to you : Yet a little while, and the world seeth me 
no more, but ye see me; because I live, ye shall live 
also. At that day ye shall know that I am in my Father, 
and ye in me, and I in you. And was not this the Man 
Christ Jesus that spake these things, who also said. No 
man hath ascended up to heaven but He which came 
down from heaven, even the Son of man which is in heaven.'* 
John iii. 13. Now if it be said, that the Son of man was 
spiritually in heaven when on earth, then may it not as 
well be said, that the Son of man is spiritually on earth in 
his saints, when in heaven, seeing all power in heaven and 
in earth is given to the Son ? And the Father hath given 
him power over all flesh, that he should give eternal life 
to as many as the Father hath given him, John xvii. 2. 
He is ascended far above all heavens, that he might fill all 
things, Eph. iv. 10. And what place went he to prepare for 
his, but such a place in and with himself, as that where He 
is, they might be also, John xiv. 3. where the saints were 
made to sit together in the heavenly places in Christ Je- 
sus ? And our conversation is in heaven, from whence also 
we look for a Saviour, the Lord Jesus Christ, Phil. iii. 20. 
And of his coming again, the apostles had signal evidences, 
who by Him wrought miracles, even by Him whom the 
men of Israel delivered up, and denied in the presence of 
Pilate; by this holy One, this Prince of life, whom God 
raised from the dead, were the lame healed, Acts iii. 11. 
16. iv. 10. By the name of Jesus Christ of Nazareth, 
whom ye crucified, whom God rained from the dead, even 

by Him, doth this man stand before you whole; and v. 30. 

22 



134 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

That signs and wonders may be done by the name of thy 
holy child Jesus, whom thou hast anointed, 17. This 
Jesus hath God raised up, whereof we are all witnesses, 
Acts ii. 32. Therefore being by the right hand of God ex- 
alted, and having received of the Father, the promise of 
the Holy Ghost, He hath shed forth this which ye now see 
and hear, v. 33. Acts v. 32. Him hath God exalted with 
his right hand, to be a Prince and a Saviour, for to give 
repentance to Israel, and forgiveness of sins. God having 
raised up his Son Jesus, sent him to bless you in turning 
away every one of you from his iniquities." — P. 9, 10. 

Shortly after the pamphlet was issued, from which the 
foregoing extracts are taken, a second essay was pub- 
hshed, entitled " The Testimony of the Hartford Quakers 
for the Man Christ Jesus vindicated, &c." signed by Rich- 
ard Thomas, Edward Plumstead, jr. H. Sweeting, Abra- 
ham Rutt, Richard Martin, and H. Stout. From this 
essay I take the subsequent quotations : — 

" Since we have in our late testimony to the Man, Christ 
Jesus, in the fear, sight, and presence of Almighty God, 
seriously confessed unto the very Christ, the Son of God, 
both with respect to his miraculous conception by the 
Holy Ghost, his being born of the virgin Mary, his life, 
sufferings, death, resurrection, ascension into glory, his 
coming again in Spirit and in the power of his Father, 
&.C, according to the plain testimonies given of him in the 
four holy evangelists, Matthew, Mark, Luke, and John, the 
Acts of the Apostles, &c., W. H., in the pride and malice 
of his heart, has endeavoured to invalidate our profession, 
&c."— P. 3. 

Again. " We have nakedly confessed Jesus Christ, the 
Son of God, as having all power in heaven and earth, to 
be both God and man; he is that Immanuel, God with us : 
And hath not he power, as such, to breathe upon and in- 
spire his saints, and to give light and life to mankind, 
without any lessening or limitation to his own being as 
Jesus Christ tile Son of God ? It is the Spirit of the Son 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 1 35 

wherein we receive of his life, virtue, and power ; and it 
is only in and through the Mediator, that man is capable 
of receiving the knowledge of God ; for God who com- 
manded the light to shine out of darkness, hath shined in 
our hearts, to give the light of the knowledge of the glory 
of God in the face of Jesus Christ, 2 Cor. iv. 6."— P. 21. 

Again. " Moreover, we do both firmly believe that the 
worlds were made by the Son of God, and that by him all 
things consist, he being that Word that was with God, and 
that was God, in the beginning : and that this Son of God 
was the First-born of every creature, and the First-begotten 
of the dead. And since by man came death, by Man came 
also the resurrection of the dead. And also, we do as 
really confess according to holy Scripture, that this Son 
of God, in due time, took upon him a real body prepared 
for him, of the same flesh and blood which the children 
had, Heb. ii. 14. was made of the seed of David accord- 
ing to the flesh, and declared to be the Son of God with 
power, according to the Spirit of holiness, by the resur- 
rection from the dead, Rom. i. 3, 4. That this Christ, the 
Son of God, took upon him the form of a servant, and was 
made in the hkeness or habit of men, and being found in 
fashion as a man, he humbled himself, and became obedient 
unto death, even the death of the cross, wherefore God 
hath highly exalted him, <fec. Phil. ii. 8."~P. 33. 1676, 



WILLIAM GIBSON. 

In the year 1677, this Friend wrote a tract, entitled 
" The Life of God, which is the Light and Salvation of 
men, exalted, &:c." in which he vindicates the Society 
of Friends from many slanderous charges made against 
them by one John Cheyney. To the assertion that the 
Quaker's doctrine of the sufliciency of the light and grace 



136 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

of God for salvation, makes the coming of Jesus Christ 
into the world vain, he says — 

" And, J. C, it is great ungodliness in thee to say, that 
from this, our before cited doctrine and testimony, it will 
follow that Christ came into the world in vain; for we say, 
the coming of Christ into the world was and is of great 
value and worth, and is of high value and esteem with us : 
We say he came into the world to save sinners from their 
sin : He offered up himself, through the eternal Spirit, as 
an acceptable sacrifice unto God, as a Lamb without spot 
and blemish : He was and is the Lamb of God, who takes 
away the sins of all that believe in and obey him : He is 
the one offering who hath ended the Jews' many shadowy 
offerings : He baptizeth with his Holy Spirit, hfe, and 
power, all that beUeve and walk therein; in such, he ful- 
fils what John the Baptist testified of him. viz. he bap- 
tizeth them with his holy life and Spirit, which is as fire to 
burn up the devil's works in man, which is sin, and so 
casts him out who is the author of them." — P. 21. 

On page 131. in reply to the false charge that the Qua- 
kers said they were Christ, he remarks : — 

" We never said we were Christ. We own no Christ 
but one, the Son of God. fi-om everlasting to everlasting, 
who was manifest in flesh in the fulness of time, who was 
born of the virgin, and went up and down doing good, 
preached righteousness, wrought miracles, and according 
to the flesh died, and was laid in the sepulchre, rose again 
the third day, and ascended, according to the Scriptures." 
1677. 



WILLIAM SHEWEN. 

From an essay, entitled ^* The true Christian's Faith and 
Experience, ice." the following is extracted, viz. — 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 137 

" The true Christian beheves in one Lord Jesus Christ, 
who came from the bosom of the Father, who is the Son 
of the true God, by whom he made the world : and that 
this Lord Jesus Christ is his Saviour, Redeemer, Sanctifier, 
and Cleanser, by his precious blood, and is to him a King, 
Priest, and Prophet. And he demonstrateth his faith in 
this manner — in being obedient to him as he is Lord ; in 
being saved by him from sin, as he is Jesus ; and by his 
learning of him and being taught by him, as he is Christ 
or the Anointing."— P. 7. 1679. 



ELIZABETH BATHURST. 

In a defence of th^ Society of Friends from various 
aspersions cast upon them by their opposers, pubhshed in 
the year 1679, I find the following remarks, viz. — 

" A second charge which I have heard brought in against 
the Quakers is, that they deny the humanity of Christ Jesus, 
and the obedience that he yielded in the days of his flesh, 
by his sufferings, death, burial, resurrection from the dead, 
together with all the benefits that thereby accrue unto 
believers, as also justification by faith and the imputed 
righteousness of Christ. Now that this has been as falsely 
charged upon them as the former [accusation], I shall 
undertake to prove by Scripture." — P. 12. 

" First. Therefore, to clear truth from slander, both on 
the one hand and the other, I do in the first place affirm, 
and that upon certain grounds, that all who may be rightly 
denominated Quakers, such as tremble at the word of God, 
they are of the faith of one substance which the ancient 
Christians so earnestly contended for, and suffered such 
hard things in maintaining, viz. that Christ, the blessed 
Son of God, (as to his divinity,) was of the same eternal 
substance with the Father." 

" Secondly. I affirm, they faithfully own the Scriptures, 



138 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

and therefore, what John the Divine saw in his revelations 
concerning Him. as 'tis recorded chap. xii. 8. That he, 
viz. Christ, was the Lamb slain from the foundation of the 
world : And what the apostle said of him, Phil. ii. 6. Who, 
being in the form of God, thought it no robbery to be equal 
with God ; likewise John the evangehst, in his first chap- 
ter, saith concerning Christ, In the beginning was the 
Word, and the Word was ^^^th God. and the Word was 
God ; the same was in the beginning ^\'ith God : all things 
were made by him, and without him was not any thing 
made that was made ; for by him were all things created 
that are in heaven and that are in earth, visible and invisi- 
ble, whether they be thrones, or dominions, principalities, 
or powers, all things were created by him and for him ; 
who is over all, God blessed for ever. Amen. Col. i. 16. 
Rom. ix. 5. These, together with the testimonies Jesus 
gave of himself. John viii. 58. Verily, verily, I say unto vou, 
before Abraham was. I am : x. 30. I and my Father are 
one : xv. 5. there he prays. And now, O Father, glorify 
thou me with thy own self, and with the glory which I had 
with thee before the world was. 

" In like manner he speaks of his own eternity. Proverbs 
c. viii. fi*om verse 23 to the end ; to which agrees that ap- 
plication [appellation] given to him of Wonderful. Coun- 
sellor, the Mighty God. the Everlasting Father, the Prince 
of Peace, Isa. ix. 6. These things, I say. the Quakers be- 
lieving, according as they are written, and having an expe- 
rience of in themselves, by the effectual working of the 
mighty power of Christ Jesus in their hearts, are sufficient 
proofs to them of his divine substance, and also to make 
them see, what is the fellowship of the mystery which from 
the beginning of the world hath been hid in God. who 
created all things by Jesus Christ, as 'tis written, Ephes. 
iii. 9. Wherefore they know the Son to be one and equal 
in power with the Father. 

" Now if any shall object that Scripture where Christ 
saith, * My Father is greater than I,' 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 139 

" Ans. That must needs be understood only as he as- 
sumed the name of man, not at all relating to the fulness 
of the Godhead that dwelleth bodily in him, as 'tis written, 
Col. ii. 9. So likewise the author to the Hebrews describes 
him, c. i. V. 2. to be the brightness of the Father's glory 
and the express image or character of his substance, (for 
so the word person ought to be rendered,) by whom also 
he made the worlds. And therefore I believe, and so do 
they in whose behalf I write, that Jesus Christ is very God. 

"Third. I affirm they do believe that this Jesus, or 
this God, was manifest in the flesh, as saith the apostle, 
1 Tim. iii. 16. and John the Evangelist, c. i. 14. The Word 
was made flesh and dwelt amongst us, and we beheld his 
glory, the glory of the only begotten of the Father, full 
of grace and truth. And Paul to the Hebrews, c. ii. 16. 
speaking of Christ, saith, for verily he took not on him the 
nature of angels, but he took on him the seed of Abraham. 

" Fourth. Therefore, in the fourth place, I affirm, the 
Quakers do faithfully own this Jesus to be the Mediator, 
according to the testimony of the apostle, 1 Tim. ii. 5, 6. 
for there is one God and one Mediator between God and 
man, the Man Christ Jesus, who gave himself a ransom 
for all, to be testified in due time. 

" Fifth. I affirm they own his obedience also ; for I know 
they do beheve, that Christ Jesus, in the days of his flesh, 
was obedient to God as becometh a Son unto a Father in 
ah things. For he came not to do his own will, but the 
will of him that sent him ; wherefore we find him praying to 
his Father, Not my will but thine be done : Yea, moreover, 
'tis written of him, Heb. v. 8. Though he were a Son, yet 
learned he obedience by the things which he suffered : for 
he was a man of sorrows and acquainted with grief: he 
was wounded for our transgressions, he was bruised for 
our iniquities, the chastisement of our peace was upon 
him, and with his stripes we are healed, as saith the pro- 
phet Isaiah c. liii. 3. Therefore these do confess to liis suf- 
ferings according to tlie Scriptures ; for Christ also hath 



140 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

once suffered for sin, the just for the unjust, that he might 
bring us to God, being put to death in the flesh but quick- 
ened by the Spirit, 1 Pet. iii. 18. Likewise they own his 
death as an acceptable and most satisfactory sacrifice to 
God for the sins of all, and is of blessed advantage to all, 
that shall receive faith in his blood ; which agrees to Rom. 
iii. 25. Ephes. v. 2. Whom God hath set forth to be a pro- 
pitiation through faith in his blood, to declare his righte- 
ousness for the remission of sins that are past, through 
the forbearance of God : and he hath given himself for us, 
an offering and a sacrifice to God for a sweet smelhng 
savour. Also they believe, that as Christ died for our sins, 
so he was buried hkewise, and rose again, according to 
the Scriptures, 1 Cor. xv. 3, &c. Again, v. 20, 21. 'tis said, 
But now is Christ risen from the dead, and become the 
first fruits of them that sleep : For since by man came 
death, by Man came also the resurrection of the dead : So 
in Acts xvii. 31. the apostle mentions this as the assurance 
which God gave to men of his judging the world at the 
great day, by his Son Christ Jesus, viz. his having raised 
him from the dead."— P. 13 to 20. 1679. 



THOMAS LAYTHES, 

In a tract, entitled " The Inward and Spiritual Christian 
distinguished, &c." says — 

" And blessed be the God of heaven, that hath raised 
up a seed in our day, that cannot bow or bend to any thing 
but to the name of Jesus only, to which, let every knee bow, 
and every tongue confess, who is the Rock of ages, and 
the Foundation of all the generations of the righteous in 
all ages; to whom with God the Father, be glory and 

honour, both now and for evermore. Amen." — P. 6. 

1683. 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 141 



SAMUEL WATSON, 

In a work, entitled " A Mirror to distinguish the true 
Ministers of the Gospel from the false, &:c." says — 

" And the preaching of this Jesus, powerful Shepherd 
and Bishop of our souls, was in the heavenly authority of 
his Father, in which he spoke forth all things appertaining 
to life and salvation, and are left upon record by those who 
were witnesses of his coming, in a most special manner, 
by Matthew, Mark, Luke, and John, who were witnesses 
with many more of his doctrine, life, and suffering, which 
[who] laid down his life for his sheep, as 'tis written, they 
stripped him and put on him a scarlet robe, and when they 
had platted a crown of thorns, they put it on his head, 
nailing him to the cross, spitting upon him and mocking 
him, saying, hail, King of the Jews, though he had done 
nothing worthy of death ; yet the hard hearted, who re- 
jected the corner stone, said, we have a law, and by our 
law this man must die. So refusing the just One, and the 
Saviour of the world, they chose Barabbas to live. This 
cruelty acted itself in a guileful spirit, to destroy him in 
whom was found no guile, neither ever was it in his mouth. 
This is he who suffered under Pontius Pilate, was cruci- 
fied, dead, and buried, and the third day rose again, who 
ascended and sitteth at the right hand of God the Father, 
from whence, by his own power he comes to judge both 
the quick and the dead. This is he in whom I believe, 
and [who] is my Saviour, in and through whose precious 
blood is my salvation and redemption, and not in another, 
(which thousands with me are witnesses of,) whose blessed 
promise we believe in, and in measure [are] made par- 
takers of, that he would send the Comforter, the Spirit of 
truth, whom the world could not receive because they 
knew him not; he shall bring all things to rcmembranco, 
and shall lead and guide into all truth : And he that is with 

you, shall be with you to the end of the world. This is the 
23 



142 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

blessed Saviour, whose appearance is in spirit, as the 
apostle testifies of his second appearance without sin to 
salvation, which cannot be known but by his spiritual 
work in the inner man, whose appearance and manifesta- 
tion is to destroy the works of the devil, which is sin, 
unbelief, and all unrighteousness whatsoever, that he alone 
may rule and reign in man and woman, who brings salva- 
tion to their house." — Christianity Revived, page 24. 

1683. 



CLEMENT LAKE. 

This valuable Friend received a letter from a certain 
John Flavell, in which many high charges were exhibited 
against the Society, and which he believed it his duty to 
refute. The following extracts are taken from his re- 

piy-— 

" I believe that Christ is glorified with the Father, with 
the same glory he had before the world was, according to 
John xvii. 5. and 1 Tim. iii. 16. He is received up to glory, 
and that he shall come again in the glory of his Father, 
with his angels. Matt. xvi. 27. And that he is sitting on 
the right hand of power, Mark xiv. 62. And that he as- 
cended up far above all heavens, and that he is gone into 
heaven, and is on the right hand of God, and that it is a 
glorious body, Phil. iii. 21." 

To the charge that " they [the Quakers] deny the satis- 
faction of the blood of Christ," he says — 

'•This is a false, lying, slanderous charge; charge it 
who will. For my part, according to what I have heard 
and seen since acquainted with them, of all the sorts of pro- 
fessors that I have been conversant with, I have not loiown 
any to have a greater esteem for, and put a greater value 
on, the blood of the Lord Jesus Christ, than those do who 
are thus charged ; and indeed it is no wonder that they 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 143 

thus value it, seeing a remnant have experienced such 
inexpressible virtue from it and benefit by it. 

" As for my part, I beHeve salvation in no other ; and 
out of him, there is none ; and I believe and know it is 
the faith of those with whom I walk, according to Acts iv. 
12. And he is the propitiation for our sins, 1 John ii. 2. 
And he hath purchased us with his own blood. Acts xx. 
28. and Rom. iii. 25. and by him we have remission of 
sin, and we are justified by his blood, Rom. v. 9. and by it 
we have eternal redemption, Heb. ix. 12. 1 Pet. i. 2. And 
if we walk in the light as He is in the light, we have fel- 
lowship one with another, and the blood of Christ cleanseth 
us from all sin. And what the difference is between the 
walking in the light, that is so much derided, and walking 
in Christ, I know not ; but if we walk in him, the blood of 
Jesus Christ will cleanse us from all sin, John vii. 9. and 
I believe not only from the guilt, but from the filth also, v. 
9. and I beheve that sanctification and justification are 
inseparable."— P. 10, 11. 1687. 



JOHN BURNYEAT AND JOHN WATSON. 

These two Friends published, an essay, in the year 1688, 
defending the Society of Friends from several charges al- 
leged against them by their enemies ; in which they write 
thus, viz. — 

" And as for our faith and principles, they have been 
published to the world both by words and writing ; they 
have not been hid in a corner ; so that any that had a 
mind to concern themselves against us, and yet as wise 
men, would not judge without an understanding, lest like 
thee, they should speak evil of the things they did not 
understand, might easily be informed what our princl|)Ies 
are. However, we arc a peoj)]c that believe in tiie Lord 
Jesus Christ; and that the Father sent iiiui into the world, 



144 ox THE DIVIMTY AND OFFICES OF JESUS CHRIST. 

to lay down his life a ransom for all men ; that whosoever 
belie veth in him shall not perish, but have eternal life: 
tliat he was crucified without the gates of Jerusalem, and 
so became a propitiation for the sins of the whole world : 
and that after he had suffered, and was buried, God the 
Father raised him again by his eternal Spirit, after which 
he showed himself unto many witnesses, and then ascended 
into heaven, and is glorified with the Father, with that 
glory he had with him before the world was made. 

" And we fiirther beheve, that he is the Light of the 
world, and that he ousrht to be followed according to his 
ovm words. John viii. 12. and that he hghteth every man 
that Cometh into the world, according to John i. 9. and 
that this h^ht, wherewith he ho^hteth everv man, all OQo^ht 
to beheve in, that they may be children of the light, 
according to John xii. 36. And so we believe in his spi- 
ritual appearance, according to his promise who said. He 
would pray the Father, and he should send them another 
Comforter, even the Spirit of truth, according to John xiv. 
16, 17. and this was his own Spirit, for he is the Truth; 
and of this the saints were witnesses, as the apostle saith, 
Gal. iv. 6. And because ye are sons, God hath sent forth 
the Spirit of his Son into your hearts, cr}ing. Abba. Fa- 
ther. And thus was Christ, in the saints, the hope of glor}*, 
accordmg to Colos. i. 7. And thus beheving and witness- 
ing the truth of the Scripture, we wait upon God for his 
Spirit, that we may worship him therein, according to the 
institution of his Son. Christ Jesus, as in John iv. 23. 2-1. 
and that we may pray with the spirit, and sing ^ith it. ac- 
cording to 1 Cor. xiv. 15. For the apostle exhorted the 
saints to be filled with the Spirit. Eph. v. 18. And the 
saints were to pray in the Holy Ghost. Jude 20. So our 
faith stands in the power of God. which is that, the apos- 
tle laboured that the saints' faith might stand in. as thou 
mavest see, 1 Cor. ii. 5. Behevinsf that there shall be a 
resurrection, both of the just and unjust, they that have 
done good unto tlie resurrection of lite, and they that have 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 145 

done evil, unto the resurrection of damnation, according 
to John V. 29."— Pages 251, 252. 1688. 



WILLIAM CHANDLER, ALEXANDER PYOTT, JOSEPH 
HODGES, AND OTHERS. 

In the year 1693, these Friends wrote a treatise, enti- 
tled " A brief Apology in behalf of the people in derision 
called Quakers," &:c. from w^hich I copy the following pas- 
sages : — 

" And as do ye, so do we also hope for, and expect sal- 
vation only and alone through the Son of God, our blessed 
Lord and Saviour Jesus Christ of Nazareth : believing 
that God the Father hath ordained him for salvation to 
the ends of the earth, and that no other name is given 
under heaven, by which men shall be saved : Who being 
conceived by the Holy Ghost in the womb of the virgin 
Mary, was born of her at Bethlehem ; as also his holy 
and exemplary life, perfectly free from sin, his doctrine, 
miracles, sufferings and death upon the cross without the 
gates of Jerusalem ; his resurrection from the dead, and 
ascension into heaven, where he is at the right hand of 
God the Father, perfect God and perfect man; and the 
alone Mediator between God and man, and is our Advo- 
cate with the Father, and ever liveth to make intercession 
for us, and also shall judge both quick and dead. All 
which, and whatsoever else is recorded of him in the sacred 
Scriptures, we firmly believe. 

" This Jesus in whom dwelt the fulness of the God- 
head, we believe offered up himself according to the will 
of the Father, an acceptable sacrifice to God, and became 
a propitiation for the sins of mankind to the end of the 
world, and died for all men, as all died in Adam; through 
whose blood, God proclaims redemption and salvation to 
man, and offers to be reconciled, and freely for his Son's 



1 16 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

sake, to remit, forgive, and pass by, all past offences, to as 
many as shall truly and heartily repent of their sins, and 
turn from the same, and shall so believe in our Lord Jesus 
Christ, and love him, as for the future to hve a holy, cir- 
cumspect, Christian hfe, and obey his commands, thereby 
continuing in his love." — P. 8, 9. 

After speaking largely on the benefits and blessings 
resulting to mankind by the gift of divine grace in and 
through our Lord Jesus Christ, they further say — 

" Consider seriously these things which are agreeable 
to Scripture, and with what reason people have derided us 
for our behef herein, terming it the Quakers Clirist ; as 
though his manifesting himself in our hearts, were another, 
or distinct from Jesus Christ of Nazareth, that is glorified 
with God the Father in heaven, which we deny. For 
though he be ascended into heaven, and sits at the right 
hand of God, far above all principahties and powers, yet 
is not he so circumscribed, but that, as by him all things 
were made and created, so he is the Life and Fulness, and 
filleth all in all in his church and people. Is the divinity and 
humanity of Christ divided? Is not there inseparable union 
in the true and entire Christ ? Can then his Godhead be 
present, and He who is the heavenly man be absent.'^ 
What think you of him that appeared to John, and gave 
him his commission to the seven churches? Whom he 
describes. Rev. c. i. who said. Behold, I stand at the door 
and knock, if any man hear my voice and open the door, 
I will come in to him and will sup with him and he with 
me. The same saith, I am he which searches the reins 
and heart, and I will give unto every one of you according 
to your work. Was not this the true Christ, the Mediator, 
by whom God will judge the world? And can he make 
this near inspection into the innermost parts of the minds 
of men, so as no thought can escape notice, if he be not 
present there ? What made Paul desire that our Lord Je- 
sus Christ might be with Timothy's spirit, if he thought it 
impossible ? Do not all acknowledge the Spirit of Christ 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 147 

who is the anointed, to be in his people, and is he then 
absent ? Is its being a mystery, far beyond our compre- 
hension to conceive how it can be, a sufficient argument 
that it is not so ? Ought we not in such cases to exercise 
faith, and acquiesce in the testimony of the Holy Ghost 
expressed in the sacred Scriptures, rather than interpose 
with our nice and curious subtilties, prying unnecessarily 
into things that are too high for us ? remembering that 
secret things belong unto God, and that those that know 
most here, know only in part, the things that are invisible, 
and see them but as through a glass. Shall men that 
neither know themselves, nor have any intuitive know- 
ledge of the essences even of the meanest things where- 
with nature every where presents us, which are obvious 
to our senses, aspire to those yet more abstruse, and 
undertake to account for that which is beyond the reach 
of the most pregnant wits to penetrate ? 

" Nor do we thus celebrate Christ's inward and spiritual 
appearance in the soul of man, with the least intent to 
diminish the true value and efficacy of what he did without 
us, or transacted for us, as God manifested in flesh, but in 
concurrence with it, and pursuant to it, for completing the 
salvation intended in it: neither is it in opposition to him as 
he is without us ; but we believe in him as he is inwardly 
revealed in measure, and also as he is in his own immense 
fulness without us ; both as he is the one offering for sin, 
and also as he is that quickening Spirit and immortal 
Seed, by which we are begotten again, and made alive to 
God, and the author of that living faith through which 'tis 
savingly applied to us. For though he offered up himself 
once for all, and sat down at the right hand of God, yet 
'tis of absolute necessity that he thus appear and operate 
in the hearts of his people through all times, or otherwise 
they can never be happy, nor they receive the full advan- 
tage of his death."— P. 46 to 51. 1693. 



148 ON THE DIVINITY AND OFFICES OP JESUS CHRIST. 



WILLIAM EDMUNDSON. 

He thus commences an espistle which he wrote to 
Friends, viz. — 

" Christ Jesus, the promised Seed, that bruises the ser- 
pent's head, of whom the law and prophets gave testi- 
mony, according to the promise of the Father, came in 
due time, in that prepared body, to do the will of G od for 
man's redemption, which, when he had finished, and tasted 
death for us, he ascended up on high, and gave gifts to 
men, and peculiar gifts to believers ; to some apostles, to 
some prophets, and to some evangelists, pastors, and 
teachers, discerners of spirits, help-meets in governments, 
and several other gifts gave he to his gathered flock that 
beheved in him, for the edifying and building them up in 
the precious faith which he is the Author of, that they may 
come to the perfect knowledge of God, and Christ, in the 
measure and stature of the fulness in him, and be establish- 
ed in him, the Head and Foundation, and grow up in him 
in all virtue and godliness, in gospel order." — Pages 341, 
342. 1694. 

In an address to one of the Irish bishops, he has these 
remarks concerning the Society of Friends : — 

" Be pleased to hear a few sentences, though in a plain 
dress, yet true in themselves : We are Christians ; and hold 
the faith and doctrine as delivered by our Saviour Christ 
Jesus and his apostles, before the apostacy and falling 
away, according as it is left on record in Holy Scriptures, 
and we are conscientious in our duty, as much as in us 
lies, to educate and train up our children accordingly." — 
Page 254. 1702. 

Speaking of himself, he says — 

"Now in the eighth month, in the year 1704, and in the 
77th year of my age, being under much affliction and 
weakness of body, I was resigned unto the blessed will of 
the Lord : yet were it his time, would gladly have been 



ON THE DIVINITY AND OFFI€ES OF JESUS CHRIST. 149 

dissolved, and at ease, where the weary are at rest, and 
the wicked cease from troubhng. For I was not afraid of 
death or the grave, but could say, through the tender 
mercy of God, Death, where is thy sting? Grave, where is 
thy victory ? Through steadfast faith and hope in my Lord 
and Saviour Jesus Christ, who suffered for me, and whom 
death or the grave could not hold ; but rose again, and 
appears before the Father for me, as Advocate, Mediator, 
and Interceder ; who in my youthful days, was pleased to 
visit me with the appearance of his Holy Spirit, to turn me 
from the evil of my ways, making me sensible of his judg- 
ments and mercies, calling me by his grace to a reforma- 
tion, and also put me into his service, of the ministration 
of the Word of Life, and doctrine of his kingdom, endow- 
ing me with a talent of his Holy Spirit, of understanding 
in doctrine and discipline, for the benefit of his church, in 
which I have laboured for the space of above fifty years, 
according to my strength and ability, through many trou- 
bles, deep exercises, and perils of divers kinds, met with 
by sea and land, which fell to my lot in my line of the 
Lord's service, both in the wilderness by robbers, and 
blood-thirsty murderers, by open opposers, and enemies to 
truth, and worst of all, by false brethren under the same 
profession. These things, and many other great exercises 
and straits, the Lord's arm and gracious providence have 
still preserved me through, and supported me over, in the 
faith that gives victory, having blessed his work and given 
the testimony of his truth, dominion to this present time." 
—Pages 269, 270. 



BENJAMIN COOLE. 

From a work, entitled '' Tlie Quakers cleared from be- 
ing Apostates, &c." the following is extracted. Replying 

24 



IT)!) ON THK UIVIMTY AND OFFICES OF JESUS CHRIST. 

to the charge of denying the divinity of Jesus Christ, kc, 
he says — 

" Know then that as the holy Scripture declared the 
divinity of Christ, so we as faithfully believe it, according 
to Micah, But thou Bethlehem Ephratah, though thou be 
little amongst the thousands of Judah, yet out of thee shall 
he come forth unto me that is to be ruler in Israel ; whose 
goings forth have been from of old, from everlasting ; or 
the days of eternity. Again, In the beghming was the 
Word, and the Word was with God, and the Word was 
God : the same was in the beginning with God : all things 
were made by him, and without him was not any thing 
made that w^as made. Again, Who is the image of the 
invisible God, the Fu*st-born of every creature. Again, 
For by him were all things created, &c. who was the Root 
and Offspring of David, the bright and morning Star. The 
heir of all things, the brightness of God's glory, and the 
express image of his substance, who upholds all things by 
the word of his power ; and by w^hom also all things were 
created. And for his humanity, according to the Hebrews, 
Forasmuch then as the children are partakers of flesh and 
blood, he also himself likewise took part of the same, that 
through death he might destroy him that had the power 
of death, that is, the devil. For verily he took not on him 
the nature of angels, but he took on him the seed of Abra- 
ham : wherefore in all things it behoved him to be made 
like unto his brethren, that he might be a merciful and 
faithful High Priest, in things pertaining to God, to make 
reconciliation for the sins of the people. Again, For we 
have not an High Priest which cannot be touched with the 
feeling of our infirmities, but was in all points tempted 
like as we are, yet without sin. And as to his suffering, 
both in body and soul, and thereby becoming a most com- 
plete sacrifice for the remission of the sins of the whole 
world, according to Isaiah, Yet it pleased the Lord to 
bruise him, he hath put him to grief: when thou shalt 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 151 

make his soul an offering for sin, he shall see his seed, he 
shall prolong his days, and the pleasure of the Lord shall 
prosper in his hand. He shall see the travail of his soul 
and be satisfied; by his knowledge shall my righteous 
Servant justify many, for he shall bear their iniquities. 
Neither by the blood of goats and calves, but by his own 
blood, he entered in once into the holy place, having ob- 
tained eternal redemption for us. How much more shall 
the blood of Christ, who through the eternal Spirit offered 
himself without spot to God, purge your consciences from 
dead works to serve the living God. Again, Who gave 
himself for us, that he might redeem us from all iniquity, 
and purify unto himself a peculiar people, zealous of good 
works. Again, Christ also hath once suffered for sins, the 
just for the unjust, that he might bring us to God, being 
put to death in the flesh, but quickened by the Spirit. 
Again, And walk in love, as Christ also hath loved us, and 
hath given himself for us, an offering and a sacrifice to 
God for a sweet smelling savour. That I may know him, 
and the power of his resurrection, and the fellowship of his 
sufferings, being made conformable unto his death. With 
many more, all which we as truly and as faithfully believe, 
as any protestants whatever ; and he must have a face of 
brass that will say the Quakers either deny or undervalue 
any part of it." 

He then asserts the behef of the Society on the subject 
of the Holy Three, which we have quoted under the for- 
mer section. He proceeds — 

" And as for the body of Christ turning to dust, it is so 
great an untruth, that he must set up for the trade of lying 
that attempts a greater ; for the Quakers believe accord- 
ing to the Acts of the Apostles, which saith. Ye men of 
Galilee, why stand ye gazing up into heaven.'^ This same 
Jesus which is taken up from you into heaven, sliall so 
come in like manner as ye have seen him go into licavcn. 
Again, He, seeing tliis before, spake of iIk^ rrsnrr(^ction of 
Christ. Ilinl his soul was not left in hell, neither Ins tlesh did 



152 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

see corruption. This Jesus hath God raised up, whereof 
we all are witnesses. Therefore being by the right hand 
of God exalted, and having r(keived of the Father the 
promise of the Holy Ghost, he hath shed forth this which 
ye now see and hear. For David is not ascended into the 
heavens, but he saith himself, ' The Lord said unto my 
Lord, Sit thou on my right hand until I make thy foes thy 
footstool.' Therefore let all the house of Israel know 
assuredly, that God hath made that same Jesus whom ye 
have crucified, both Lord and Christ. Again, Whom the 
heavens must receive until the times of the restitution of 
all things, which God hath spoken by the mouth of all his 
holy prophets since the world began. So that as his flesh 
saw no corruption, he ascended far above all heavens, and 
sits at the right hand of the Majesty in the heavens, &c. 
Now of the things which we have spoken, this is the sum: 
We have such an High Priest, who is set on the right 
hand of the throne of the Majesty in the heavens. 

" And though Christ was anointed with the oil of joy 
and gladness above his fellows, referring to his manhood, 
which the Quakers readily confess, yet [they] never called 
it ' anointings,' as he [an opponent] says, for what reason 
I know not, unless to abuse the Quakers. And that all 
Christians have a degree or measure of the same, the fulness 
of which was in Him, is sound doctrine ; and to be be- 
lieved and looked for, since he that has not the Spirit of 
Christ is none of his."— P. 60. 1696. 



JOHN FIELD. 

In an essay, entitled " A Testimony to Christ, his Sacri- 
fice and Ordinances, &;c." I find the following sentiments, 
viz. — 

"And I do assure thee [reader] the Quakers preach 
and expect salvation by no other Christ, than he that the 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 153 

prophets prophesied of, who was made a sacrifice for sin, 
tasted death for every man, and is that one offering that 
perfects for ever them that are sanctified, by whose stripes 
they are healed, and by whose merits, through faith in and 
obedience to him, they are saved." — Preface, p. 2. 

" First, The Quakers own Christ. Although F. E. [an 
opponent] saith, the Quakers do deny Jesus of Nazareth 
to be both God and man, and they preach up the Light 
within all men, to be the Jesus, the Christ and none other, 
therefore the Quakers preach up another Jesus Christ. 

"Ans. This is false; for the Quakers own Jesus of 
Nazareth, and that Christ is both God and man, according 
to the Scriptures : And they preach up no other Christ 
than he that Micah prophesied, c. v. 2. saying. Thou, 
Bethlehem Ephratah, though thou be little amongst the 
thousands of Judah, yet out of thee shall he come forth 
unto me that is to be ruler in Israel, whose goings forth 
have been from of old, from everlasting : Who was born 
of the virgin. Matt. i. 18. 24. Of whom John writes, that 
he was the Word that was with God, and the Word was 
God: the same was in the beginning with God: all things 
were made by him, and without him was not any thing 
made that was made : in him was life, and the life was the 
light of men, John i. 1 — 4. That was the true Light which 
lighteth every man that cometh into the world. See also 
V. 14. The Word was made flesh and dwelt among us; 
and John viii. 12. Christ said, 'I am the Light of the world.' 
This and no other is the Jesus Christ they preach, that men 
might believe that Jesus is the Christ, the Son of God, and 
that believing, they might have life through his name, John 
XX. 31." 

To the charge that the Quakers preach up another Je- 
sus crucified in all men, he says — 

" This also is false ; for they preach up no other than 
he that the Scriptures bear testimony unto, that witnessed 
a good confession before Pontius Pilate, was crucified, 
and rose the third day, and appeared to his disciples after 



154 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

his resurrection, and said to them, all power is given unto 
me in heaven and in earth, Matt, xxviii. 18. And this is 
he they own, who hath given himself for us, an offering 
and a sacrifice to God for a sweet smelling savour. Eph. 
V. 2.*^_P.2. 1697. 

Jolm Field, in a pamphlet entitled - Some Observations 
upon the remarks on the people called Quakers," speak- 
ing of Jesus Christ, in whom they believe as the Saviour, 
Redeemer, kc. says — 

" It is that Jesus that was born of the virgin Mary and 
supposed to be the son of Joseph, who about 1700 years 
past, appeared in the world, was manifest in the flesh, 
WTOUght wonderful miracles, preached excellent doctrine, 
underw^ent a great agony, died for our sins, rose again for 
our justification, and ascended into heaven, and is there 
the one Mediator between God and man. the Man Christ 
Jesus, to whom all judgment is committed and pow'er 
given, and w^ho declared himself the Light of the w^orld, 
and was before the world began, and exhorted to beheve 
in the Light, and is as truly now in the true behevers, as 
he was of old; yea, in all, except they are reprobates. 
And the same Jesus Christ, they firmly believe, shall him- 
self descend from heaven with a shout, with the voice of 
the archangel and with the trump of God. and the dead in 
Christ shall rise first. And they own and believe there 
shall be a resurrection, both of the just and unjust." — P. 
12. 1700. 



ROGER HAYDOCK, 

In reply to the assertion that either the ivhok Christ or 
710 Clu*ist must be in men, says — 

" That the whole Christ or no Christ is in us. I deny. 
For the heaven and the heaven of heavens cannot contain 
Christ the Lord, how much less then should the whole 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 155 

Christ be in us ; yet unto us God hath given of his Spirit by 
measure, and the earnest of his Spirit is in our hearts. And 
is not this according to [the] Scriptures, Col. i. 16. Eph. iii. 
9. John i. 3 ? All things, both in heaven and in earth, visible 
and invisible, were created by Jesus Christ, for he is Lord 
of lords, and King of kings. Rev. xvii. 14, &c. 1 Tim. vi. 15. 
Behold, the heaven and heaven of heavens cannot contain 
thee, 1 Kings viii. 27. And is not Christ and God one ? 
John X. 30, &c. One God and Father of all, who is above 
all, and through all, and in you all. But unto every one 
of us is given grace according to the measure of the gift 
of Christ, Eph. iv. 6, 7. Rom. xii. 3. 2 Cor. x. 13. The 
manifestation of the Spirit of God is given to every man 
to profit withal, 1 Cor. xii. 7. God hath given the earnest 
of his Spirit unto us, in our hearts, 2 Cor. i. 22. and v. 5. 
He that descended is the same also that ascended up 
far above all heavens, that he might fill all things, Eph. 
iv. 10." 

His opponent denying that God hath given of his Spirit 
by measure, R. H. says — 

" Then thou denyest Scripture," &c. To which J. D. 
answered not. 

" Now I further add some Scriptures, that the reader 
may take notice thereof, and see J. D.'s folly : John iii. 34. 
For God giveth not the Spirit by measure unto him, viz. 
Christ Jesus. Col. i. 19. ii. 9. In him it pleased the Father 
all fulness should dwell. But unto every one of us is given 
grace, according to the measure of the gift of Christ, 
Ephes. iv. 7. 2 Cor. x. 1 3. Hereby know we that we dwell 
in him and he in us, because he hath given us of his Spirit, 
1 John iv. 1 3. And of his fulness have we all received, 
John i. 16. Mark, of Christ's fulness have we all received ; 
of his Spirit he hath given us, and grace according to the 
measure of the gift of Christ. Observe, We have received 
but measurably of ChrisVs fulness, of his Spirit, accordmg 
to the good pleasure of God the giver, some of us more, 
other some less, yet of the same fulness, of the same 



156 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

Spirit. .\nd though given to us measurably, it is the same 
with the fubess. it is of the Spirit : and whether a larger 
or lesser measure or manifestation of the fulness of the 
Spirit, be by one or another of us received, yet still it re- 
mains undivided from the fulness, from the Spirit, which is 
invisible."— P. 37, kc, 1699. 



RICHARD ASHBY, JOHS FIDDEM.A^N, AND JOHN C-\DE. 

From an Essay written by these Friends, entitled •• The 
True Light Owned and Vindicated," kc. I extract the 
following sentiments, viz. — 

"Now the Quakers teach no other light but what 
the Holy Scriptures do plainly and plentifully declare of. 
viz. Jesus Christ, as God's covenant of Light, who came 
in the flesh in the fukess of time ; who was conceived of 
the Holy Ghost, and bom of the Virgin Mary ; Matt. i. 18. 
ii. 1. 2. Luke i. 30. 35. ii. 11.; being of the seed of Abra- 
ham and David, according to the flesh ; and in the body, 
by the grace of God, tasted death for every man ; Heb. 
ii. 9 : oflered up himself a sacrifice for sins, acceptable 
and wefl pleasing to God the Father. Ephes.v. 2.: bearing 
our sins in his own body on the tree, that we being dead 
to sin, should Uve unto righteousness; by whose stripes 
healing comes to the truly beheving soul : 1 Pet. ii. 24. 
And that through death he might destroy him that hath 
the power of death, and bring forth life and immortality 
unto light, through the gospel of the grace of God; Heb. 
ii. 14. 2 Tim. i. 9. 10. And is declared to be the Son of 
God with power, according to the Spirit of holiness, by 
the resiu-rection from the dead. Rom. i. 3, 4. And is 
ascended into heaven, sits at the right hand of God. glori- 
fied with the same glory that he had with the Father 
before the world was. John xvii. 5. And is our Mediator, 
appearing in the presence of God for us; and in the 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 157 

appointed time of God the Father, shall come to judge 
the quick and the dead ; and now is, in a most spiritual 
glorious manner, with his church. And in his divine being, 
is one with the Father, and is eminently declared of as 
God's covenant of Hght, as the holy Scripture witnesseth, 
John i. 1 to 4. In the beginning was the Word, and the 
Word was with God, and the Word was God. The same 
was in the beginning with God. All things were made by 
him, and without him was not any thing made that was 
made. In him was life, and the life was the light of men. 
V. 6 to 9. There was a man sent from God whose name 
was John : the same came for a witness to bear witness of 
the light, that all men through him might believe. He 
[John] was not that Light, but was sent to bear witness of 
that Light. That was the true Light which lighteth every 
man that cometh into the world. John viii. 12. Then spake 
Jesus again unto them, saying, I am the Light of the world; 
he that followeth me shall not abide in darkness, but shall 
have the light of hfe. And Paul, that able minister of Jesus 
Christ, was sent to the gentiles, to open their eyes, and to 
turn them from darkness to light, and from the power of 
Satan unto God, that they might receive forgiveness of 
sins, and [an] inheritance among them which are sancti- 
fied by faith that is in Christ."— P. 8, 9, 10. 1699. 

From an essay, entitled " A Tender Salutation of Love," 
&c. the following is extracted. After speaking of the 
work of the Holy Spirit in bringing men to see, and to 
bewail, their sinful and undone condition, they say : — 

" Thus men being sensible of the exceeding sinfulness 
of sin, they will mourn and look unto the Lord in much 
sorrow, and confess, against thee only have I sinned ; and 
these know the spirit of grace and supplication to be 
poured upon them, and they look upon him whom they 
have pierced, and they mourn for him. And it istluis the 
precious effects of the spirit of grace take place in the 
heart; and the inward eye is opened to look upon Christ, 
the Lamb of God, who, in the unspeakable love of God the 



158 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

Father, came into the world and suffered and died for 
sinners. Oh ! here they will look upon the Lamb of God 
and mourn, because, as the prophet saith, surely he, 
Christ, hath borne our griefs and carried our sorrows, yet 
we did esteem him stricken, smitten of God and afflicted ; 
but he was wounded for our transgressions ; he was bruised 
for our iniquities; the chastisement of our peace was 
upon him, and with his stripes we are healed. Oh! 
come, ye that are wounded, come to Christ the Lamb of 
God ; his healing virtue is as efficacious as ever it was, 
and the love of God the Father is as large as ever it was, 
and the love of Christ is the same as ever it was ; he that 
comes unto him, he will in no wise cast off." — P. 5. 



THOMAS ELLWOOD. 

George Keith having written a book against Friends, 
entitled •• The Deism of William Penn and his Brethren,*' 
&c. Thomas Ellwood replied to it in 1699, from which I 
take the following extract: — 

^' The word Deism being somewhat an uncommon 
term, may not perhaps be readily understood by every 
reader. As it has been opposed to Atheism, it has been 
taken in a good sense ; but as it is now used, it is taken 
in an ill sense, as importing an acknowledgment or owTiing 
of God only, or of the Godhead; but not of Christ, with 
respect to his incarnation, or being manifest in the flesh 
for the redemption of man ; so that to charge any one 
now wi^i Deism, is to charge him -^ith denying that 
Christ is come, and hath suffered in the flesh. Now herein 
George Keith's both injustice and malice is the greater, 
in charging William Penn, and his brethren the Quakers, 
with Deism; inasmuch as he assuredly knows, (which 
some other adversaries have not had the hke opportunity 
to know, as he hath had,) by certain experience, drawn by 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 159 

SO many years' intimate conversation with William Penn 
and the Quakers, in free and famihar conferences, and in 
reading their books ; that Wilham Penn and the Quakers, 
both in v^ord and writing, publicly and privately, have 
always, and on all occasions, confest, acknowledged, 
owned, as well as beheved the incarnation of Christ, ac- 
cording to the Holy Scriptures, viz. ' That the Word was 
made flesh,' John i. 14. That when the fulness of time 
was come, God sent forth his Son, made of a woman, 
made under the law, to redeem them that were under the 
law, Gal. iv. 4, 5. That Christ Jesus being in the form of 
God, and thinking it no robbery to be equal with God, 
made himself of no reputation, and took upon him the 
form of a servant, and was made in the likeness of men ; 
and being found in fashion as a man, he humbled himself, 
and became obedient unto death, even the death of the 
cross, Phil. ii. 5, 6, 7, 8. Christ died for our sins, accord- 
ing to the Scriptures, and that he was buried, and that he 
rose again the third day, according to the Scriptures, 
1 Cor. XV. 3, 4. That he was delivered for our offences, 
and was raised again for our justification, Rom. iv. 25. 
That he is the propitiation for our sins ; and not for ours 
only, but for the sins of the whole world, 1 John ii. 2. 
That he ascended up, far above all heavens, that he might 
fill all things, Eph. iv. 10. That he is the one Mediator 
between God and men, 1 Tim. ii. 5. That he is at the 
right hand of God, and maketh intercession for us, Rom. 
viii. 34. And is our Advocate with the Father, 1 John ii. 1. 
And that it is He which was ordained of God to be the 
Judge of quick and dead. Acts x. 42. These things, I say, 
George Keith certainly knows, have been constantly held, 
believed, professed, and owned by William Penn, and liis 
brethren the Quakers in general, both privately and pub- 
licly, in word and writing. These tilings arc so often tes- 
tified of in our meetings, and have been so fully and j)hiinly 
asserted and held forth in our books, that wo might call 
in almost as many witnesses thereof, as have frequented 



160 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

our meetings, or attentively read our books." — T. Ellwood's 
Journal, old ed. pages 443, 444, 445. 

Again on page 451, alluding to George Keith having 
once been in membership with Friends, he says — 

" Yet he himself well knows, that neither he, nor Wil- 
liam Penn, nor any of the Quakers, ever were Deists ; ever 
did deny, disown, or disbelieve, the coming, incarnation, 
sufferings and death of Christ, as man, outwardly in the 
flesh, his resurrection, ascension, and mediatorship ; and 
he himself has undesignedly acquitted William Penn from 
his present charge of Deism, by a story he told in his first 
narrative, p. 38. That upon some urging him to give an 
instance of one English Quaker, that he ever heard pray 
to Christ; Wilham Penn being present, said, I am an 
Englishman, and a Quaker, and I own, I have oft prayed 
to Christ Jesus, even him that was crucified. This, he 
says, was in the year 1678, which was five years after the 
pubhshing of that book, [viz. Wilham Penn's Discourse of 
the General Rule of faith and life,] from which he attempts 
to prove him a Deist ; that is, a denier of the man Christ 
Jesus, that was crucified." — Journal, p. 451. 



THOMAS STORY, 

Being on a religious visit in America, with Aaron Atkin- 
son, gives the following account, viz. — 

" The priest was then silent as to that point, [viz. elec- 
tion,] and in an angry manner affirmed, that we as a people 
deny Christ ; and pretended he could prove it, being fur- 
nished, as we perceived, with his pretended proof, out of 
that lying, perverting, scandalous book, called the Snake 
in the Grass, which, as we were informed, he used to read 
often among his people : and his pretended proof amount- 
ing to no more than false accusation, we rejected and ex- 
posed it as such. Then his last shift was to call upon us 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 161 

for a confession of our own faith : and directed his demand 
to our friend Richard Johns in particular, with whom he 
was acquainted. 

" We denied that he had any authority to make any such 
demand from us, nor should we, on his own account, take 
any notice of him therein, he appearing as an adversary 
and perverter ; but, for the sake of the people, were willing 
to say, what might be sufficient to satisfy such as were not 
prepossessed or prejudiced against us : And then Richard 
Johns began and proceeded after this manner : ' We be- 
lieve that the Lord Jesus Christ, who was born of the virgin 
Mary, being conceived by the power and influence of the 
Holy Ghost, is the true Messiah, and Saviour ; that he died 
upon the cross at Jerusalem, a propitiation and sacrifice 
for the sins of all mankind ; that he rose from the dead 
the third day, ascnnded, and sitteth on the right hand of 
the Majesty on high, making intercession for us, and in 
the fulness of time shall come to judge both the living and 
the dead, and reward all according to their works ;' All 
which being more fully spoken to by Roger Gill, we asked 
the people if they were satisfied with that confession, and 
they generally, from all quarters, answered, yea, yea, yea; 
it is full, no man can deny it." — Pages 173, 174. 1699. 



JOSEPH WYETH, 

In the " Switch for the Snake," makes these observa- 
tions, viz. — 

" The Quakers dispute against these, viz. the outward 
sufferings and death of Christ, and place the merit and 
satisfaction, in the allegorical suficrings and blood of their 
hght within, inwardly shed," &c. 

" This assertion of the Snake, is not allcgorically, but 
literally a lie; for wc acknowledge the satisfaction made 
by Christ to his Father, but we do deny that groundless 



162 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

and dangerous notion, of his having paid, and his Father 
exacted, that strict and rigorous satisfaction, by under- 
going the self-same punishment and pains that the damned 
suffer in hell. 

" We own the merit of his outward death and sufferings, 
but dispute against the misapplication of that merit, to 
ungodly men, continuing impenitently in their sins. 

" We own and believe, that men, by continuing impeni- 
tently in their sins, do press, as with sheaves, the Holy 
Spirit, and by such, their despite to the Spirit of grace, do 
grieve the good Spirit of God, which he hath shed abroad 
upon the hearts of men, in order to their regeneration. 
But have never said or beheved, that the satisfaction made 
by Christ to the Father, and the merit thereof, consisted 
in any allegorical suffering and blood of the Light within, 
inwardly shed. it 

" We own and believe, that men, through obedience to 
the Spirit of grace, may come to have their consciences 
sprinkled from dead works, to serve the living God; and 
may, through the blood of the everlasting covenant, be 
made perfect in every good work to do the will of God, 
through Jesus Christ. But have never placed, or believ- 
ed the possibility thereof, did consist in such allegorical 
death and sufferings, as the Snake does insinuate against 
us ; no more than the apostle, in these and other places 
of Holy Writ, where he directs men to the Word, Christ, 
in them, can be supposed to undervalue the outward 
death and sufferings of Christ, at Jerusalem, and to place 
the satisfaction he made to the Father, and the merit of 
it, to consist in these his spiritual appearances, by the 

Holy Spirit, in the hearts of men." — Switch, p. 7, 8. 

1699. 

"According to what has been already spoken in the 
foregoing sections, occasionally, concerning the divinity 
and incarnation of Christ, I do here of set purpose declare 
it as a truth, which now is, and always hath been, since we 
were a people, believed and declared by us ; That the 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 163 

Word which was in the beginning with God, by which all 
things were made, did, in the fulness of time, according to 
the appointment of the Father, take flesh, and was born 
of the Virgin Mary, and that in that body of flesh, the 
fulness of the Godhead dwelt bodily. Thus in the large- 
ness of the expression, and sense of Scripture, we do truly 
and sincerely own, according to John i. 14. that the Word 
was made flesh, &c. dwelt on the earth, and took on him, 
not the nature of angels; not any aerial or fantasticaj 
body; but the seed of Abraham and David; and this he 
did for the same reason and behoof mentioned by the 
apostle, Heb. ii. 17, 18. Wherefore in all things it beho- 
veth him to be made like unto his brethren, that he might 
be a merciful and faithful High Priest in things pertaining 
to God, to make reconcihation for the sins of the people. 
For in that he himself hath suffered, being tempted, he is 
able to succour them that are tempted. For which infinite 
love of Jesus Christ, in being both the Saviour and Re- 
conciler of men to God, through himself, we sincerely say 
with the apostle, Heb. iii. 3. For this man was counted 
worthy of more glory than Moses, inasmuch as he who 
hath builded the house hath more honour than the house." 
—P. 191. 

" In the section immediately foregoing, the divinity and 
incarnation of Christ are largely treated of, and I have 
therein shown that we own and believe both, as declared 
fully and truly in the Holy Scriptures, and also that our 
books, rescued from the perversions of this our adversary, 
do speak according to that acknowledged rule. It remains, 
that in this, I now show that we have always owned in 
hke scriptural sense; that Jesus Christ, in life, doctrine, 
and death, did fulfil his Father's will, and did ofler up 
himself a most satisfactory sacrifice for the sins of man- 
kind, in opposition to the false insinuations of the Snake 
herein, who says, herein the Quakers are direct Socinians, 
for they positively deny the satisfaction. 

" Under which cloudy charge, he insinuates as if we 



161 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

did deny what the Scriptures do.declare herein ; which is 
false, and he might with equal sincerity have said, the 
Church of England do deny the satisfaction. For to come 
nearer, the satisfaction which is positively denied by us, 
is as positively denied by the Church of England, which 
is, that rigid and strict notion of satisfaction, which some 
had doctrinally, but unscripturally laid down, in the terms 
following, viz. ' That man having transgressed the right- 
eous law of God, and so exposed to the penalty of eternal 
wrath, it is altogether impossible for God to remit or for- 
give, without a plenary satisfaction ; and that there was 
no other way by which God could obtain satisfaction, or 
save men, than by inflicting the penalty of infinite wrath 
and vengeance on Jesus Christ, the second person in the 
Trinity, who for sins past, present, and to come, hath 
wholly borne and paid it to the offended infinite justice of 
his Father.' 

"This, reader, is the satisfaction, or strict and rigid 
notion of it which we do deny, and which William 
Penn, as quoted by the Snake, p. 154, does totally exclude, 
as anon I shall have occasion more largely to show. But 
that we do from hence deny the satisfaction which Christ 
did make, and which the Father did accept, as mentioned 
and declared in Holy Writ, is very false. For we do 
believe that as our Saviour does declare, John x. 18, ' No 
man taketh it from me, (speaking of his life,) but I lay it 
down of myself: I have power to lay it down, and I have 
power to take it again. This commandment received I 
of my Father.' I say, we do believe that as Christ had 
this commandment and power from the Father, so by his 
pure, divine, free and voluntary resignation, ' not as I will, 
but as thou wilt,' Matf. xxvi. 42 ; he did thereby endear 
the Father's love unto him, as himself declares, verse 17, 
Therefore doth my Father love me, because I lay down 
my life. And this his free, and unconstrained, voluntary 
offering of himself as a ransom for all, did include his 
agony on the mount, and his agony on the cross ; in fine, 



ON THE DIVINITY AND OFFICES OFJESUS CHRIST. 165 

it includes all his sufferings, both inward and outward, 
whereby he became a complete, perfect, and satisfactory 
sacrifice, and as such was accepted of the Father. This 
briefly, but truly, and according to Scripture, is a short 
account of the satisfaction which we do positively own ; 
as the former is an account of the satisfaction which we 
do positively deny."-— P. 230, 231, 232. 



RICHARD CLARIDGE, 

After stating the doctrine of rigid satisfaction, as held 
by some of the professors of his day, and ably refuting it by 
sound Scripture arguments, declares the belief of Friends 
concerning Christ Jesus and his sufferings, in the following 
words : — 

"We do believe that he suffered under- Pontius Pilate, 
was crucified, dead and buried; that he is the propitiation 
for our sins, and not for ours only, but also for the sins of 
the whole world, 1 John ii. 2. That it is through his blood 
that we have redemption, even the forgiveness of sins. Col. 
i. 14. We do believe, that as he was delivered for our 
offences, so he was raised again for our justification, Rom. 
iv. 25. and ever hveth to make intercession for us, Heb. 
vii. 25. We do also believe, that he was and is both God 
and man, in wonderful union, not a God by creation or 
office, as some hold ; nor man by the assumption of an 
human body only, without a reasonable soul, as others ; 
nor that the manhood was swallowed up of the Godhead, 
as a third sort grossly fancy: But God uncreated, see 
John i. 1, 2, 3. Col. i. 17. Heb. i. 8. 10. 12. The true God, 
1 John V. 20. The great God, Tit. ii. 13. The Lord of 
glory, James ii. 1. King of kings, and Lord of lords, Rev. 
xix. 16. Which is, and which was, and which is to como, 
the Almighty, Rev. i. 8. The same yesterday, to-day, and 
for ever, Heb. xiii. 8. And man conceived by the Holy 

'26 



166 ON THK DIVINITY AND OFFICES OF JESUS CHRIST. 

Ghost, and born of the virgin Mary, see Luke i. 31. 35. 
Who suffered for our salvation. Hath given himself for 
us, an offering and a sacrifice to God, for a sweet smelling 
savour, Eph. v. 2. And by his own blood he entered in 
once into the holy place, having obtained, or found, as the 
word signifies, eternal redemption for us, Heb. ix. 12. It 
was (see 1 Tim. ii. 5.) the Man Christ Jesus, the one Me- 
diator between God and men, that was conceived, born, 
suffered, died, and gave himself a ransom for all; for 
through the eternal Spirit, he offered himself without spot 
to God, Heb. ix. 14. Though by wicked hands he was 
crucified and slain. Acts ii. 23. And in the offering of him- 
self, he was a true and real sacrifice and propitiation for 
sin, acceptable and satisfactory to God. But he was not 
a sinner, or reputed by God as such ; for the apostle saith 
expressly, That he knew no sin, 1 Cor. v. 21. was without 
sin, Heb. iv. 15. was holy, harmless, undefiled, separate 
from sinners, Heb. vii. 26. But it was by wicked men, that 
esteemed and condemned him, the Just and Holy One, as 
a sinner, and numbered him with the transgressors, Isa. 
liii. 12."— Pages 441—443. 

He then cites the testimony of some protestant writers, 
to show that Christ did not so take the sinner's guilt upon 
him, as to suffer the very same eternal punishment that is 
due to the wicked, and then adds — 

" As it was the main design of Christ's life, doctrine, and 
miracles, to call men to repentance, faith, and obedience ; 
so it was also the great end of his sufferings and death, to 
accomplish the same glorious design. For he gave him- 
self for our sins, that he might deliver us from this present 
evil world, according to the will of God and our Father, 
Gal. i. 4. He loved the church and gave himself for it; 
that he might sanctify and cleanse it, with the washing of 
water, by the Word ; that he might present it to himself a 
glorious church, not having spot or wrinkle, or any such 
thing; but that it should be holy and without blemish. 
Eph. V. 25, 26, 27. He gave himself for us that he might 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 167 

redeem us from all iniquity, and purify unto himself a pecu- 
liar people, zealous of good works. Tit. ii. 14. This was 
a principal end of his giving of himself for us, or offering 
himself a sacrifice of propitiation for the sins of mankind. 
For he died for all, that they which live, should not hence- 
forth live unto themselves, but unto him which died for 
them, and rose again, 2 Cor. v. 15. This is the argument 
that the apostle much insisted upon ; and for the further 
enforcing of it, I shall mention but two places more ; Ye 
are bought, saith he, with a price, therefore glorify God in 
your body, and in your spirit, which are God's, 1 Cor. vi. 
20. And you that were sometimes alienated, and enemies 
in your mind by wicked works, yet now hath he reconciled, 
in the body of his flesh through death, to present you holy, 
and unblamable, and unreprovable in his sight. Col. i. 21, 
22."— Pages 444, 445. 

In stating the belief of Friends on the subject of justifi- 
cation, in an argument which he had with an Anthiomian 
Baptist, he says : — 

" In a word, if justification be considered in its full and 
just latitude, neither Christ's work without us, in the pre- 
pared body, nor his work within us, by his Holy Spirit, are 
to be excluded ; for both have their place and service in 
our complete and absolute justification. 

" By the propitiatory sacrifice of Christ without us, we, 
truly repenting and believing, are, through the mercy of 
God, justified from the imputations of sins and transgres- 
sions that are past, as though they had never been com- 
mitted; and by the mighty work of Christ within us, the 
power, nature, and habits of sin are destroyed, that as sin 
once reigned unto death, even so now grace reigneth, 
through righteousness, unto eternal life, by Jesus Christ 
our Lord. And all this is cfiected, not by a bare or naked 
act of faith, separate from obedience; but in the obedi- 
ence of faith, Christ being the author of eternal salvation 
to none but those tlint nUov hifii/'—P. 79. —1699. 



168 ox THE DIVINITY AND OFFICES OF JESUS CHRIST. 



THEODORE ECCLESTONE, 

In his testimony concerning John Crook, says — 

" Among other, his faithful brethren, he had a reverent 
esteem of the coming of Christ, and his sufferings in the 
days of his flesh, and knew well how to distinguish his 
great work of redemption and salvation, as he died for all 
men, or was a sacrifice for sin: and also as he was a 
sanctifier and redeemer out of ^n : the fruit and benefit 
of the one, being not obtained without the other. 

" And were our adversaries duly sensible what great 
things Christ both doth in us, as well as did for us, surely 
they would be humbled under his mighty hand, and leave 
oflf their slight esteem of his spiritual work in us, and not 
suppose the one to be in opposition to the other. 

" The apostle Peter saith, ' He bore our sins in his own 
body on the tree, that we being dead unto sin, should live 
unto righteousness.' And how can we die unto sin and 
live unto righteousness, but by his assistance inwardly 
manifest in his light, grace, and Holy Spirit ? 

'' Our being born again, not of corruptible seed, but of 
incorruptible, by the Word of God, which lives and abides 
for ever, doth not hinder his being made sin for us, who 
knew no sin, that we may be made the righteousness of 
God in him. 

" Our owning we are sanctified by the work of his Spirit, 
in our inward parts, hinders not our having remission of 
sins in his name. 

" He having left us an example that we should follow 
his steps, bars him not at all from being our King, and 
Captain of salvation : though he is a Condemner of sin in 
the flesh, yet he is also our Advocate with the Father, 
Jesus Christ the righteous. 

" Our owning him a sacrifice for sin, hinders not at all 
his being our great High Priest. 

" Our acknowledging he was tempted in all points, like 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 169 

as we are, doth not prevent his being able to succour us, 
Vi^hen we are tempted. Thus our preaching him, the true 
Light, which hghteth every man that cometh into the world, 
doth not divest him of any of his blessed attributes, or 
offices, worthily bestowed upon him in Holy Scripture ; as 
the Seed of the woman, the Word, Emmanuel, Interpreter, 
One among a thousand. Wonderful, Counsellor, Mighty 
God^ Everlasting Father, Prince of peace. Lamb of God, 
Jesus, Saviour, the very Christ, the Anointed, and many 
more : yea, he becomes all these to us as we walk in his 
light, who was given for a Light to lighten the gentiles, 
that he might be God's salvation to the ends of the earth." 
—Pages 48, 49. 1700. 



BENJAMIN LINDLEY. 

The following extract is from " A Treatise of Election 
and Reprobation," written by this Friend, and published in 
the year 1700:— 

"Jesus Christ is our High Priest, and as such, it is his 
office to bless us, to offer up our sacrifices, to atone and 
intercede for and in our behalf Every high priest taken 
from among men, is ordained for men in things pertaining 
to God, that he may offer both gifts and sacrifices for sins ; 
who can have compassion on the ignorant, and on them 
that are out of the way. And if men had such great 
benefit and blessing by the high priests after the order of 
Aaron, how great blessing and benefit then have we by 
our High Priest, after the order of Melchisedeck, who was 
before Aaron, and is greater than Aaron ? 

" Great was the love of God unto us, in giving his Son 
to be our High Priest, to have the oversight and cure of 
our souls, and ineffable [are] the benefits mankind receive 
by Him, who being exalted by the right hand of God, and 
having received from the Father the promise of the Holy 



170 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

GJiost, hath shed forth this in some measure upon all. 
Oh ! how wonderfully did He, when he took our nature 
upon him, show how great was his goodness to the sons 
of men ! So, if under the cure of such an High Priest, we 
come to any miscarriage, it must be through ourselves !" 
_p. 13. 1700. 



JOHN GRATTON, 

In his reply to some queries propounded to the Quakers, 
by a clergyman, says — 

" Thou beginnest thus : What Jesus Christ is it that he 
preached ? I told thee before, but that, it seems, would not 
satisfy thee, and therefore I say, 

" That we preach the same Jesus Christ, that was con- 
ceived by the Holy Ghost, born of the virgin Mary, suffered 
under Pontius Pilate, was crucified, dead, and buried, rose 
again the third day, ascended into heaven, and is on the 
right hand of the Majesty on high, and will come to judge 
quick and dead: this is our Intercessor, Advocate with 
the Father, our Mediator betwixt God and man, the Man 
Christ Jesus ; this is He who, of God, is made unto us wis- 
dom, and righteousness, and sanctification, and redemp- 
tion, the Author and Finisher of our faith, our hope of 
glory, our life, light, strength, and salvation ; our Captain, 
Ensign, Deliverer, Preserver, and Helper ; without him we 
are as nothing, and can do nothing ; He is the Mighty God, 
the Everlasting Father, the King of kings, and Lord of 
lords."— Journal, p. 352, 353. 1703. 

From a treatise concerning the death and sufferings of 
Christ, I extract the following : — 

" But some are ready to object, and say, ' You Quakers 
do mightily preach up the light within, but you say little of 
the death and sufferings of Christ, without the gates of 
Jerusalem, &c/ 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 171 

" Answer. — We have many accusers, that say all man- 
ner of evil against us, which we patiently bear, knowing it 
is for his sake, that suffered for us, who is become not 
only our hght, but also our salvation, as we abide in him, 
as he hath commanded us. And we declare, that as he 
by the grace of God tasted death for every man ; so every 
man hath this benefit by it, that he may now come to him, 
receive him ; and in him, receive power to become a child 
of God : therefore when he came into the world, there was 
great joy, for the angel that appeared unto the shepherds, 
said unto them. Fear not, for behold I bring you good 
tidings of great joy, which shall be to all people; and there 
was with the angel a multitude of the heavenly host, prais- 
ing God, and saying. Glory to God in the highest, and on 
earth peace, good will towards men. 

" Here is universal love, for God so loved the world, that 
he gave his only begotten Son, that whosoever believeth 
in him should not perish, but have everlasting life : So all 
the world are put into a capacity, by the death and suffer- 
ings of Christ, to come to him ; and he that comes to 
Christ, he will in no wise cast out ; for God is no respecter 
of persons, but in every nation he that fears him and works 
righteousness, is accepted of him. So we say it is Christ, 
that suffered for us, the just for the unjust, that he might 
bring us to God, being put to death in the flesh, but quick- 
ened by the Spirit ; yea, he laid down his life a ransom for 
all, who himself bare our sins in his own body on the tree, 
that we, being dead unto sin, should live unto righteous- 
ness, by whose stripes we are healed ; yea, whilst we were 
sinners, Christ died for us, and by himself, purged our sins : 
Forasmuch then as the children are partakers of flesh and 
blood, he also himself, likewise took part of the same, 
that through death he might destroy him that had the 
power of death, that is, the devil ; and deliver them, who, 
through fear of death, were all their Hfe time subject to 
bondage. 

'^Thus now I declare, we own tlie death and suiVcrinos 



172 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

of Christ, according to the Holy Scriptures; and that he, 
and him only, that suffered without the gates of Jerusalem, 
hath been our peace-maker; and is now come by his hght, 
and Spirit, to give us the knowledge of God, and what he 
hath done for us ; so that in liis light, we see Him who is 
our Light and our salvation ; as Isaiah said. He hath borne 
our sorrows, and carried our griefs, which were the sad 
effects of our sins, so that now. remission of sins that are 
past, is freely preached unto all men tlu^ough him, and all 
mankind are mvited to come to him, and all the ends of 
the earth to look unto him and be saved." — Pages 390. 
392. 1690. 

In an essay, entitled ''Christ is All in All, &c." after 
recounting the miracles, and mighty works, and gracious 
acts of our blessed Lord, while personally on earth, he 
adds — 

•• But what shall I say. who can declare the good he 
did ? It is undeclarable, his goodness surpasses the under- 
standing of all mankind ; he fulfilled the law of Moses to 
a jot or tittle, and was so holy, harmless, righteous, just 
and good, that no man could convince him of sin; he was 
and is the end of the law for righteousness to every one 
that believeth ; he suffered for us, the just for the unjust, 
that he might bring us to God: he laid down his life, a 
ransom for all. and tasted death for every man; he offered 
up himself a Lamb without spot unto God; he poured out 
his soul unto death, and became an offering for sin, and 
was a propitiatory sacrifice; our passover sacrificed for us; 
offered up himself once for all. and by one offering hath 
perfected for ever them that are sanctified: those who 
receive him in the love of God, he works in them and for 
them, makes them new creatures, quickens them who 
were dead in trespasses and sins ; he is the resurrection 
and the hfe, he that beheves in me, saith he, though he 
were dead, yet shall he live ; and he that liveth and be- 
lieveth in me, shall never die. 

" He is our Peace-Maker, the Prince of peace, our Re- 



ON THE DIVINITY ANX> OFFICES OF JESUS CHRIST. 173 

conciler to God, the Word of reconciliation ; he is the 
true Light that Hghteth every man that cometh into the 
world ; he that believeth in him shall not abide in dark- 
ness, but shall have the hght of life. He is our Wisdom, 
Righteousness, Sanctification, and Redemption, our Life, 
Strength, and Way to God, our All in All. 

" Oh ! the benefits, advantages, favours, blessings, and 
mercies accruing by the coming of Christ into the world ; 
by his living and dying in it, and for it, perfecting the 
work of our salvation, without any merit of mankind; for 
all had sinned, and fallen short of the glory of God ; there 
were none, in that state, righteous, no not one : there were 
none that did good, they were altogether become unprofit- 
able ; the way of peace they did not know ; there was no 
fear of God before their eyes; yet when we were without 
strength, in due time Christ died for the ungodly : But God 
commendeth his love towards us, in that while we were 
yet sinners, Christ died for us ; here is the love, not that 
we loved him, but God so loved us that he gave his only 
begotten Son, that he by the grace of God should taste 
death for every man : the love of Christ constraineth us, 
because we thus judge, that if one died for all men, then 
were all dead, and that he died for all, that they who live, 
should not henceforth live unto themselves, but unto him 
that died for them, and rose again : So all things are of 
God, and nothing of man, in this great work of salvation ; 
but all of God, who hath reconciled us unto himself by 
Jesus Christ, and hath given unto us the ministry of recon- 
ciliation, viz. that God was in Christ reconciling the world 
unto himself, not imputing their trespasses unto them, and 
hath committed unto us the word of reconciliation : Now 
then we arc ambassadors for Christ, as though God did 
beseech you by us, we pray you in Christ's stead, be ye 
reconciled to God, for he hath made him to be sin for us, 
who knew no sin, that we might be made the righteousness 
of God in him. 

27 



174 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

" Now it appears very fully by the Holy Scriptures, that 
after Christ had abundantly benefited the world while he 
lived in it, he also by his death hath done much good to 
all mankind, beyond utterance, yea, beyond the under- 
standing of man ! What, to all mankind? Yea, to enemies, 
to sinners, to ungodly men, as is clear from Rom. v. 6. to 
the end, as aforesaid, ' for if when we were enemies, we 
were reconciled to God by the death of his Son ; much 
more, being reconciled, we shall be saved by his life. So 
now we joy in God through, our Lord Jesus Christ, by 
whom we have received the atonement.' Here is good 
will to men, yea, to enemies." — Pages 423. 425. 1700. 

He thus concludes the essay — 

" It is clear from what hath been said, that Christ is all, 
in all his people, viz. their wisdom, strength, power, right- 
eousness, light, life, peace, sanctification, justification, 
consolation, and salvation : with him we have all things ; 
without him, we can do nothing : in him all fulness dwells ; 
that though he was rich, yet for our sakes he became poor, 
that we, through his poverty, might be rich. And he who 
is Heir of all things, was once offered, to bear the sins of 
many ; and unto them that look for him, shall he appear 
the second time without sin unto salvation. Blessed are 
they who love his appearance : they are ready to say, come. 
Lord Jesus, come quickly. Arise, O Lord, and let thy 
enemies be scattered ; make haste and come away. Thy 
kingdom come, thy will be done." — P. 432. 



CHRISTOPHER STORY. 

This worthy man and his friends having experienced 
some very rough treatment from the people of Canonsby, 
in consequence of a misapprehension of the principles of 
the Quakers, he addressed a letter of expostulation to 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 175 

them, in which he thus declares the nature of the doctrines 
promulgated by the Society ; — 

" That there is not another name given under heaven 
by which men can be saved, but by the name of Jesus, unto 
whose name every knee must bow, and tongue confess, either 
in judgment or in mercy ; and that it was the same Jesus 
Christ who was born of the virgin Mary, in Bethlehem in 
Judea, whose life Herod sought; who, after he had wrought 
many miracles, suffered the contradiction of sinners, and 
whose precious blood was shed without the gates of Jeru- 
salem ; that tasted death for mankind, that he might be a 
propitiation for the sins of the whole world; who was laid 
in the new sepulchre, rose again the third day ; who after 
his appearing unto his disciples, as the Scripture makes 
mention, was received into a cloud out of their sight, and 
sits at the right hand of the Father. All which testimo- 
nies, recorded in the Scriptures of truth, from the time of 
the virgin Mary's being overshadowed by the Holy Ghost, 
and the child Jesus being brought forth in Bethlehem of 
Judea, unto that day [when] the cloud received him out of 
the disciples' sight, all Christians that ever I met with agree 
in ; and we are of the same belief And this being part 
of what was upon my mind at that time, another thing 
that followed was, that after Christ Jesus ascended up on 
high, he gave gifts unto men, some apostles, some pro- 
phets, some evangelists, &c. (Read the fourth chapter of 
the Ephcsians.) Till we all come in the unity of the faith, 
and of the knowledge of the Son of God, unto a perfect 
man, unto the measure of the stature of the fulness of 
Christ, saith the apostle. And the same apostle, writing 
to tlic Corinthians, in chapter twelfth, concerning tlic di- 
versities of gifts, but the same Spirit, saith, that a ^ mani- 
festation of the S[)irit is given to every man to prolit 
withal ;' and tliis makes good the words of our Lord and 
Saviour to his disciples, John xvi. 'Nevertheless, (saith lie,) 
I tell you the truth ; it is expedient for you that I go away ; 
for if 1 go not away, the Comforter will not come unto 



176 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

you ; but if I depart, I will send him unto you : And when 
he is come, he will reprove the world of sin, and of right- 
eousness, and of judgment, kc. and will guide you into all 
truth.' 

" And seeing that which is to be known of God, is mani- 
fested in man, (God hath showed it unto them, as in Ro- 
mans, chap, i.) it is our message to you and all people, 
wherever we come or go, to direct all to the Spirit of 
truth that convinceth of sin, as aforesaid, and leads into 
all truth. And this is the word nigh, even in thy heart and 
thy mouth, Rom. x. which the apostle preached ; and that 
every one that hath an ear, might hear what the Spirit 
saith, is no new doctrine, ' for as many as are led by the 
Spirit of God, they are the sons of God,' Rom. viii. 14. 
Why we should be reviled and abused for exhorting peo- 
ple that have believed in God, and in Christ Jesus, to be 
led by the Holy Spirit of God, so as that thereby they may 
work out their own salvation, with fear and trembling; do 
ye judge : and though we have been unchristianly treated 
by you, once and again, yet we do suppose you know us 
not, and therefore we can pray and say in reality, ' Lord, 
forgive them ; they know not what they do ;' for all that 
have persecuted God's people in every age, such was their 
blindness and hardness of heart, that they knew them not, 
as they were really concerned on the Lord's account." — 
Journal, pages 82 to 84. 1701. 



THOMAS UPSHER, 

In a pamphlet, written in reply to some of George 
Keith's misrepresentations, declares that "he doth be- 
lieve it necessary to our salvation, for us to beheve that 
Christ was born of a virgin, his death, sufferings, and 
mediation, without us, according to apostolic testimony." 
— Page 5. 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 177 

" As to the Man Christ Jesus, and the resurrection both 
of the just and unjust, with all other articles of the Chris- 
tian faith, we beheve and confess according to Scripture, 
and never did otherwise since we were a people." — P. 19. 

" My confessing that true faith in our Lord Jesus, as to 
his outward manifestation, is necessary to our salvation, 
since God has given us the knowledge of it, doth no ways 
contradict our testimony to the sufficiency of the light 
within, this being it, by which we are brought to saving 
faith, both with respect to his outward and inward mani- 
festation."— P. 24. 1701. 

" For as to us who have the Scriptures, we say. That 
we are obliged to believe in the outward appearance of 
our Lord Jesus Christ, in what he has done for our redemp- 
tion and salvation." — P. 25. 



ROBERT HASKINS. 

In an appendix to the foregoing pamphlet, to the ques- 
tion, whether the Quakers believed that Jesus Christ would 
come to judge them, and all mankind, in that great day, 
he answers in these words — 

" I do believe that Christ will come in his glorious body; 
having reference in my mind at the same time unto that 
saying of the apostle Paul, Phil. iii. 21. Who shall change 
our vile body, that it may be fashioned like unto his glori- 
ous body. And ought not this answer to suffice, seeing 
'tis true and scriptural ? Is it not enough, that we declare 
our faith in such words as it hath seemed good unto the 
Holy Ghost to leave us in the holy Scriptures ?" 

To an uncharitable misrepresentation of this answer, 
he replies — 

" Oh horrid abuse, thus to render mc inconsistent with 
the holy Scriptures ; which, ever since 1 have in measure 



178 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

received the truth as it is in Jesus, I have and do most 
certainly beheve : for I do faithfully and truly believe ac- 
cording to these scriptures, Rom. vi. 9. 1 Cor. xv. 4, 5. 20. 
that Christ is risen from the dead ; knowing that Christ, 
being risen from the dead, dieth no more — death hath no 
more dominion over him ; and that he was buried, and 
that he rose again the third day, according to the Scrip- 
tures, and he was seen of Cephas, then of the twelve, 
after that, he was seen of above five hundred brethren at 
once. And verse 23. But now is Christ risen, and become 
the first fruits of them that slept. 

" These things I do most certainly believe, and don't 
know any one amongst the people called Quakers that 
disbelieve the same ; and therefore shall leave the impar- 
tial reader to judge, whether the author has not greatly 
abused us, in pubhshing us to be unbelievers in the first 
principles of the Christian religion, for so he renders us in 
p. 14. saying, 'Thus we see what professed unbehevers 
noted men among the Quakers are, in the very first prin- 
ciples and fundamentals of Christianity.' But how will the 
author prove this black charge upon us ? Did ever any 
Quakers declare unto him, or to any other person, that 
they did not believe the very first principles of Christianity.'^ 
I am persuaded not ; and I have good reason for it, be- 
cause they have been ready and willing, as occasion has 
offered, both publicly in preaching and writing, and also 
in private conference, to declare their true and certain 
belief, according to the holy Scriptures, concerning Jesus 
Christ, his being born of the virgin Mary ; also his hving 
upon the earth, going about doing good, working many 
miracles ; also that the same Jesus Christ was crucified, 
died, and was buried, and rose again and ascended into 
heaven, and sitteth at the right hand of the Majesty on 
high, and is our Advocate, Interceder, and Mediator, viz. 
the Man Christ Jesus ; who also will come, in the great 
and last day of judgment, to judge the world in righteous- 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 179 

ness, to separate the sheep from the goats, and to reward 
every one according unto their works. 

"Colchester, 5th of 2d mo. 1701."— Pages 29, 30. 



JOHN TOMKINS. 

In the year 1694, this Friend pubUshed "A Harmony of 
the Old and New Testament," containing a view of the 
fulfilment of the prophecies respecting the coming, offices, 
kingdom, and glory of our blessed Saviour, the Lord Jesus 
Christ. His object in preparing this work appears to have 
been, not only to promote a more perfect knowledge of 
those invaluable and sacred records, but also to convince 
those who might read the volume, that the religious 
Society of which he was a member, sincerely beUeved 
in all that is recorded in the holy Scriptures concerning the 
birth, life, sufferings, death, resurrection, ascension, and 
glorious offices of the dear Son of God. The following 
extract from the preface will give the author's views : — 

"And considering the uncharitable as well as false 
reports spread by the adversaries of truth, against that 
despised people of God called Quakers, that we do not 
own the Lord Jesus Christ, who suffisred without the gates 
of Jerusalem, and expect to be saved only by a Christ 
within us, denying the blessed effects of what he did for 
us when on earth, and is now doing for us in heaven ; with 
many more unchristian charges, which from time to time 
have been cast upon the truth and the aforesaid people, 
on purpose, no doubt, by some, to lay stumbling blocks 
before the feet of those who may be inquiring the way to 
Sion with their faces thitherward. I say, considering those 
imputations, if by any means this may help to clear ui> 
truth to the understanding of any, and wipe off those as- 
persions cast upon it, (being otherwise loatli to nppoar in 
print,) I have consented to its publication, and j)resent it 



180 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

unto tlicc, candid reader, whoever thou art, if thou hast 
hope toward God in tlie promise made to the fathers. 

" And, in the name of God, we testify to all men that we 
do sincerely believe in and acknowledge the Lord Jesus 
Christ to be the Son of God, according to the holy Scrip- 
tures, to be one and the same Christ without us, as well as 
within us, for he cannot be divided. The Scriptures bear 
record of him, and so we believe in him, as he was from 
everlasting ; who, being in the form of God, thought it not 
robbery to be equal with God, by whom also the worlds 
were made. And we also believe in him as he appeared 
in the pure body prepared for him to do the will of God in, 
and for the space of above thirty years, walked amongst 
men, living a holy, unspotted life, going about doing good 
continually, working many mighty miracles and wonders, 
for the convincing of the ignorant and confounding of his 
enemies and opposers, and for the confirmation of the 
faith of those who did and should believe in his name. 
And we have also fellowship in the virtue and blessed 
effects of his cruel sufferings and shameful death, who 
willingly offered up himself a sacrifice, an offering of a 
sweet smelling savour unto God for the sins of the whole 
world. And we beheve in the power of his joyful resur- 
rection, ascension, gifts for men, and new covenant with 
his people ; the tenor whereof is, that he will write his law 
in their hearts, and put his Spirit into their inward parts, 
whereby he will quicken them who once were dead, and 
make them living, sanctified stones, with which he will 
build his church, himself being their Head. And we also 
faithfully own Him in all his offices in his church, as King, 
Priest, Prophet, Mediator, and Intercessor in the heavens, 
now appearing in the presence of God for us. And that 
there shall be a resurrection both of the just and unjust ; 
and that God hath appointed a day wherein he will judge 
the w^orld in righteousness by that man Christ Jesus, who 
will render righteous judgment, giving unto every one ac- 
cording to their works. And lastly, when he hath subdued 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 181 

all his enemies in subjection to himself, he will resign the 
kingdom to his Father, that God may be all in all." 

About the year 1697, John Tomkins republished "The 
Harmony of the Old and New Testaments," with " A brief 
Concordance of the Names and Attributes with sundry 
Texts relating unto our blessed Lord and Saviour Jesus 
Christ." The epistle to the reader, prefixed to the latter 
compilation, exhibits so clearly, and with such feeling and 
simplicity, the pious faith of this devout man, that I ap- 
prehend every sincere Christian must be edified by the 
perusal of it. It is as follows : — 

" In the perusing of the holy Scriptures, I have found 
them to abound with many excellent names and attributes, 
and other very significant sayings, relating to our blessed 
Lord and Saviour Jesus Christ, mixed throughout the holy 
writings both of the prophets and apostles, like choice 
flowers of extraordinary virtue and beauty in a garden, 
which hath been occasion of much comfort to my soul, 
and a confirmation of my faith, to observe the great mercy 
of Almighty God extended towards mankind. 

" I say that God, who is infinitely perfect and complete 
in himself, to whom we cannot add any thing, (as himself 
says. If I were hungry I would not tell thee, for the world 
is mine and the fulness thereof: And as David said to the 
Lord, my goodness extendeth not to thee, but to the saints 
that are in the earth,) that He should create man on pur- 
pose to do him good, and give him a law, the observation 
whereof will redound to his own advantage not only in 
this world but to eternity ; for godliness is profitable to 
all things, having the promise of the life that now is, and 
of that which is to come. Certainly we have great cause 
to confess the Lord is not an hard master. But after God 
had made man the chief of the visible creation, yea, made 
him little lower than the angels, and crowned him with 
glory and honour, man disobeys the command of God, 
forfeits this glorious state, and was driven out of Paradise; 
and by his sin, did not only lose that great happiness, 

28 



182 ON THK DIVINITY AND OFFICES OF JESUS CHRIST. 

but did also incur the wrath of God upon himself and his 
posterity. As by one man sin entered into the world, and 
death by sin, so death passed upon all men, for that all 
have sinned. In which fallen state, we had perished for 
ever, had not God provided a remedy : He who is rich in 
mercy, for the great love wherewith he loved us, sent his 
only begotten Son to be the Saviour of the world; and 
that, in the ages to come, he might show the exceeding 
riches of his grace, in his kindness towards us through 
Jesus Christ, who is the Healer of the breaches, the Phy- 
sician of value, and the true Balm of Gilead. 

" This Saviour, our Lord Jesus, was promised and pro- 
phetically spoken of under many denominations, as the 
following collection shew eth. The first promise made to 
our first parents w^as, that the Seed of the woman shall 
bruise the serpent's head; yet that promise was not out- 
wardly fulfilled until about four thousand years afterward, 
when, in the fulness of time, God sent his Son, made of a 
woman, to redeem us. And during that time, until the 
coming of our Lord Jesus Christ, God was not unmindful 
of his people, but renewed his mercy unto them in repeat- 
ing the same promise, though under different names. 
Unto Abraham, Christ was promised under much the hke 
expression as to Adam and Eve, viz. In thee, and in thy 
seed, shall all the nations of the earth be blessed. And by 
Jacob, Christ was called Shiloh ; by others, a Star, a Pro- 
phet, the Lord's Anointed, Wonderful, Counsellor, the 
Mighty God, a Redeemer out of Zion, Salvation to the 
ends of the earth, and in Him shall the gentiles trust, and 
a Saviour, a Son, a Sacrifice, a Priest for ever, a Judge 
both of quick and dead. 

'' These and many more very significant names and at- 
tributes, &ic. concerning our Lord Jesus, are not for us to 
look upon and read only, but to wait to experience the 
blessed eflfects and benefit of them in ourselves. To know 
our Lord Jesus by his Spirit and power to break the head 
of the serpent in us, as that he did break the head of the 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 183 

serpent without us, when he gave Satan a defeat in the 
open field, and spoiled principaKties and powers, and made 
a show of them openly, and triumphed over them. And to 
know him, Shiloh, to he our Peace-maker ; a Star, to give 
us hght by shining into our hearts; the Arm of the Lord, to 
defend us from all the fiery darts of the wicked ; a Counsel- 
lor, to advise us in all difficulties; the Mighty God, to fear, 
worship, and praise ; a Redeemer, to redeem us from our 
vain conversation; also to feel the Holy Spirit, to apply unto 
our souls the great benefits and effects of our Lord Jesus's 
coming into the world, his suffering, sacrifice, and atone- 
ment for us ; and to know him, our Saviour, to save us from 
our sins, and from wrath to come ; our King to rule us, 
our Prophet to teach us, and our High Priest and Medi- 
ator in the heavens, now to appear in the presence of God 
for us : Likewise by his Spirit in our hearts, helping our 
infirmities ; for we know not what to pray for as we ought, 
but as the Spirit itself maketh intercession for us, accord- 
ing to the will of God. I would be brief, for time will fail 
to speak particularly of these things ; but for the sake of 
some who may be prejudiced to our Christian principle 
and Society, I am willing to say as followeth : — 

" That we do faithfully and sincerely declare, that what- 
soever our Lord Jesus is said in holy Scripture to be, or 
to bring to pass, either without us or within us, we heartily 
beheve. And we preach the inward knowledge of Christ 
Jesus by the teachings of his Spirit, not in opposition to, 
but in union with, the outward knowledge of Christ. And 
likewise we press the inward experience of the blessed ef- 
fects of the many offices of Christ, not in opposition to, but 
in concord with, what he hath done, doth, and will bring 
to pass without us. It is the Holy Spirit we recommend 
people unto, whereby they must be taught the things 
of God ; for it is written, eye hath not seen, nor ear 
heard, neither have entered into the heart of man, the 
things which God hath prepared for them that love him: 
But God hath revealed them unto us by his Spirit, for the 



184 ON THK DIVINITY AND 0FF1CB:S OF JESUS CHRIST. 

Spirit searcheth all things ; yea, the deep things of God : 
For what man knoweth the things of a man save the spirit 
of a man which is in him ? even so the things of God 
knoweth no man, but the Spirit of God. Now, seeing the 
things of God cannot be known but by the Spirit of God, 
and that the happiness of man depends upon the know- 
ledge of the things of God, it is of absolute necessity that 
man be turned to this Spirit, which will reveal unto him 
the deep things of God, whereof those things [which] the 
holy Scriptures speak concerning our Lord Jesus, are 
none of the least ; therefore to this Spirit we direct people, 
that thereby they may know aright the things necessary 
to salvation. 

"This may also serve as a further testimony to our 
Christian faith concerning the Lord Jesus Christ. We 
believe, that there is not salvation in any other name under 
heaven given among men whereby we must be saved. We 
believe in Him as he is God, and as he is man, and as he 
is both God and man united, in a wonderful mystery, far 
above the apprehensions of men. And we believe that 
the same Lord Jesus Christ was born of a virgin, and died 
for our sins, according to the Scriptures, and that he was 
buried, and rose again the third day, according to the 
Scriptures, and ascended, and is set on the right hand of 
the throne of the Majesty in the heavens. This is he that 
was from everlasting : When God prepared the heavens, 
he was there ; when he appointed the foundations of the 
earth, and gave the sea his decree, that the waters should 
not pass his commandment, then was he by him as one 
brought up with him, and was daily his dehght. This is 
he that was in the church in the wilderness, and was the 
Rock that followed Israel, and he was their spiritual meat 
and drink. This is he whose Spirit was in the prophets, 
when they testified before-hand the sufferings of Christ, 
and the glory that should follow. Who himself also pro- 
mised his disciples, when he was in the flesh upon earth, 
and about to leave them, that he would come again in 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 185 

Spirit; and be their Comforter for ever. He that dwelleth 
with you, shall be in you. To this Holy Spirit and grace, 
I commend thee, which is able to build thee up, and give 
thee an inheritance among them that are sanctified. Amen." 



THOMAS BAYLES AND OTHERS. 

In answer to several charges of unsound doctrine made 
against Friends in the year 1699, a short treatise was pub- 
lished, entitled " Some account from Colchester of the 
unfairness and disingenuity of two Rectors and two non- 
conformist Ministers, &c." from which I take the following 
extracts, viz. — 

" We, whose names are hereunto subscribed, in testi- 
mony against the unjust charge of errors, &:c. do sincerely 
declare our explication and sense upon the fourteen sec- 
tions collected against us in ' Some account from Colches- 
ter,' as foUoweth, viz. — 

1st. "Our preferring the Spirit of truth in its immediate 
and powerful ministry, to the letter of the Scriptures and 
division of chapters, is not to deny the doctrine contained 
in holy Scripture to be of divine authority, as given by 
divine inspiration ; for as such we sincerely believe and 
own the same." 

2d. [Concerning the law of the ten commandments.] 

3d. " Christ's coming in the flesh was a true example of 
holiness, &c. and more than a type or figure." 

4th. [Concerning steeple houses.] 

5th. " Christ, who ascended into heaven and glory, be- 
ing in his saints by his light and Spirit, is but one Christ ; 
not two Christs, nor divided. 

6th. " As there is one Lord Jesus Christ, and one true 
faith in him, this faith respects Christ, both as without us 
in the heavens, and as he is in the hearts of his saints ; it 



186 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

does not exclude him out of them, seeing he dwells in their 
hearts by faith." 

7th k 8th. [Concerning the promises and faith.] 

9th. "God's own blood, by which he purchased his 
church, being the whole ransom or price, was his own 
dear Son himself; who is a spiritual and most glorious 
Christ, the heavenly Man." 

10th. " The soldier's mere act of shedding Christ's 
blood, by thrusting his spear into the side after he had given 
up the ghost, is not our justification, nor the meritorious 
cause thereof; but Christ himself, by his obedience unto 
death for us, including his whole sacrifice and work of 
grace in us. Yet really we esteem the blood of Christ, as 
part of his sacrifice and offering for sinners, to be of more 
value than all the legal sacrifices, or blood of any man 
whatsoever." 1 699. 

Signed by Thomas Bayles, Arthur Cotton, John Furly, 
Daniel Van De Wall, Francis Newton, Robert Haskins, 
and George Dehorn. 



AMBROSE RIGGE. 

In a treatise, entitled "A Testimony to true Christi- 
anity," kc. written by this Friend, after describing the end 
and design of the coming of our Lord and Saviour Jesus 
Christ in the flesh, he proceeds to speak of the great error 
of such as plead for the impossibility of experiencing per- 
fect freedom from sin in this life ; 

" Whereby [viz. the doctrine of sin for term of life] the 
coming, suffering, death, resurrection and ascension of 
Jesus Christ, our complete Saviour and Mediator, are 
made void and of none eflfect, and the blood of his cross 
counted a vain thing, which is a great oflfence against 
God. For, first, his coming and manifestation was to 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 187 

take away sin ;" — he then recites the expressions of the 
apostle John in his first epistle, c. iii. 5, 6, 7, 8, 9, 10, and 
adds — 

" So they who plead for sin's continuing in their mortal 
bodies during life, do oppose the benefit of his coming and 
manifestation, which was to take away sin and to finish 
transgression, 1 John iii. 5. &c. and consequently the benefit 
of his suffering, death, resurrection, and ascension into 
glory, he being a perfect sacrifice for sin and Mediator, 
and hath power to destroy him that had the power of 
death, that is, the devil, Heb. ii. 14. and deliver them who 
through fear of death were all their life time subject to 
bondage, v. 15. Who ascended far above all heavens, 
that he might fill all things : and he gave some apostles, 
some prophets, some evangelists, some pastors and teach- 
ers, for the perfecting of the saints, for the work of the 
ministry, for the edifying of the body of Christ ; till we all 
come, in the unity of the faith and the knowledge of the 
Son of God, unto a perfect man, unto the measure of the 
stature of the fulness of Christ, Eph. iv. 10 — 13. Thus 
they magnified him, who were true witnesses of the power 
of his death, and virtue of his resurrection and ascension, 
by which they obtained victory over death, darkness, and 
the power of the grave, and were made more than con- 
querors through him that loved them : And gave thanks 
to God, who had given them victory through Jesus Christ, 
and triumphed over death and the sting of it, which was 
sin."_P. 5. 

To the objection, "that if people be thoroughly cleansed 
from sin on this side the grave, they need no Mediator or 
Advocate, &c." he says — 

"The consequence is unjust and falsely deduced. There's 
need of Christ as Mediator and Advocate for all mankind, 
for whom Christ prays or makes intercession, and tliat is 
both for transgressors and saints; for the unsanctificd and 
for the sanctified; for the first, that they may be sanctified; 
for the last, that they may be preserved and kept from the 



188 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

evil : Therefore there is need of Christ as Advocate for all 
mankind."— P. 13. 

He thus concludes the tract : — 

" All other weighty principles of the doctrine of our 
Lord and Saviour Jesus Christ, which he preached in the 
days of his flesh, and are expressed in the holy Scriptures, 
we, by virtue of his coming in Spirit, have embraced, 
owned, and freely received and vindicated, in and through 
many tribulations, of which I have had not the least share ; 
in and through which, a divine hand hath upheld me to 
gray hairs, and hope so to continue to the end of my days : 
That so, God over all, through his dear Son Jesus Christ, 
our alone Saviour, Mediator, and Redeemer, may be glo- 
rified ; by whose power alone I have been preserved ; to 
whom I give the praise now, and hope I shall, for ever- 
more."— P. 27. 1703. 



DANIEL PHILLIPS, 

In a work, entitled " An occasional Defence of the Prin- 
ciples and Practices of the people called Quakers," after 
a quotation from William Smith's Catechism, says — 

" From these words it is undeniable, that we do not 
only own Jesus Christ as he is in heaven above, at the right 
hand of God, in his heavenly Manhood ; but also that he 
is the eternal Light, that savingly enlightens every nume- 
rical man coming into the world. To his spiritual ap- 
pearance in man's heart, our Friends have been principally 
commissioned to testify: Hence our adversaries have 
illogically concluded, that we do undervalue his outward 
appearance in the land of Judea, <fec. which is a gross 
calumny, calculated by some designing persons on pur- 
pose to render us obnoxious in the eyes of our neighbours. 
We have not thought it so necessary publicly to inculcate 
those principles of our religion which have been believed 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 189 

by all, as those essentials of Christianity which have been 
opposed by most. Nevertheless, as occasion offers, we have 
not been backward to pubhsh the doctrines of Christ's 
birth, sufferings, crucifixion, resurrection, ascension, and 
glorification, &c. thereby to manifest his divine power and 
glory."— P. 63. 

He thus repHes to an objection made by his opponent, 
viz. — 

Objection. — " Follow the Light within — this is their 
whole creed — the sum total of their behef." 

Answer. — " We are not ashamed to recommend all peo- 
ple to the guidance of the light within. And had my 
adversary been directed by it in penning this treatise, he 
would never have published such notorious untruths. Who 
is there that hath been at any of our meetings, or read any 
of our writings, that cannot contradict this man and detect 
him of misrepresenting us in this matter ? 'Tis true we ad- 
vise all to follow the dictates of the light within, esteeming 
it a necessary article of our faith; but that it is our whole 
creed, or the sum total of our belief, we utterly deny. 

" Near the foot of this page he saith, they [Quakers] 
don't lay any stress in the incarnation, death, and sufferings 
of our blessed Saviour, as of any necessity to have faith in 
them in order to salvation. 

Answer. — This is a great abuse ; for we who have been 
blessed with the outward knowledge of the Holy Scripture, 
do beheve that it is absolutely necessary for us to have 
faith in the incarnation, death, sufferings, &c. of our Lord 
and Saviour Jesus Christ. The falsehood of this passage 
is so obvious, to all those that have had any knowledge of 
us, or of our principles, that I esteem it unnecessary to 
dwell any longer on this subject." — P. 59, 60. 

Objection. — "The Quakers having as you sec thus doted 
on their light within, you must know that they do not believe 
there is any necessity to have faith in Jesus Christ who 
died at Jerusalem." 

29 



190 (»N IMF. UIVIMTV AiNL) UKFH;t:6 OF JESUS CHRIST. 

Answer. — '' Passing by his scoff at our doting on the 
hght within ; to the following words I reply. The people 
called Quakers do believe there is a necessity for them to 
have faith in Jesus Christ who died at Jerusalem, and they 
that say the contrary, do them great injustice." — P. 71. 

Again, speaking of the sufficiency of the divine Light, he 
says : — 

" Though he [God] can and doubtless will save many con- 
scientious heathens, who have had no opportunity afforded 
them of attaining faith in Christ as he was outwardly born 
of a virgin, kc. — yet we do beheve there is a necessity for 
us to have faith in Jesus Christ who died at Jerusalem, in 
order to our salvation, because we have been blessed with 
the outward knowledge of the holy scriptures ; whereof 
manylndians, not through any. wilful or mahcious fault in 
themselves, but by the providence of God, have been de- 
prived."— P. 72. 

To the charge that the " Quakers were never heard to 
preach up the necessity of faith in a crucified Jesus" — he 
says, "When an untruth stamped with a great assurance 
will thereby receive a currency, then this probably will be 
credited. Otherwise I am persuaded, no man, that hath 
frequented our assembUes or read our writings, will beheve 
this calumniator herein. For myself I can solemnly declare 
that I have often heard the necessity of faith in a crucified 
Jesus preached up in our meetings." — Ibid. 

To the charge that " they never ask pardon for Christ 
Jesus' sake," he replies — " This is a great mistake, for our 
friends do ask pardon of their sins in the name of Jesus 
Christ, and expect to be saved only by his merits and work 
of regeneration." — P. 82. 

In answer to the false assertion that the Quakers do not 
believe in the divinity and humanity of our blessed Lord, 
he asserts — " This is an abuse which we no ways deserve, 
for our faith concerning Christ, as we have repeatedly said, 
is, that he is, according to the Apostle, Rom. i. 9. God over 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 191 

all, blessed for ever: but after the flesh, of the seed of 
Abraham, and so truly the son of man." — P. 101. 

To another charge, he says : " Then the sense is thus, 
' they acknov^ledge Jesus to have been a man, but not God, 
i. e. He, God, was not personally united to the Godhead.' 
If this is his meaning, I profess this jargon is above my 
capacity to comprehend ; but if He relates to Jesus Christ, 
and my opponent would thereby suggest that the Qua- 
kers do not believe that there was a miraculous union 
between the manhood of Christ and the eternal Word, 
he is extremely mistaken. For though we, with several 
of the primitive Christians, have opposed the attribut- 
ing [of] personality to God, conceiving it to be too gross 
a term to be predicated of the Almighty, yet our faith hath 
always been that there was a wonderful union between 
the manhood of Jesus Christ and the divine Word, and 
such an union as is altogether incomprehensible to finite 
man."— P. 103. 

On behalf of the Society of Friends, he makes the fol- 
lowing declaration of faith, viz. — 

" We do believe that God is a Spirit, and they that wor- 
ship him must worship him in Spirit and truth, John iv. 24. 
For the Father seeketh such to worship him, 23. But in 
vain they do worship him, teaching for doctrines the com- 
mandments of men. Matt. xv. 9. 

" That Christ Jesus, who was and is, truly God and truly 
Man, in wonderful and inseparable union, is the only foun- 
dation and object of our faith and hope : Neither is there 
salvation in any other, for there is no other name under 
heaven given among or in men, whereby, or in which, we 
must be saved. Acts iv. 12. That he is the Mediator of 
the New Testament, Heb. ix. 15. The only Mediator be- 
tween God and man, the Man Christ Jesus, 1 Tim. ii. 5. 
That the Spirit of truth which he promised to send, and 
doth proceed from the Father, is come and testifioth of 
Christ, John XV. 20. That there are threcHhnt boar ro- 
rord in henven, tlK^ Fnllicr, tlu^ Word ;md llic Molv Hlios^t • 



192 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

and these three are one, 1 John v. 7. That Christ died 
for all, 2 Cor. v. 14. Gave himself a ransom for all, 1 Tim. 
ii. 6. Tasted death for every man, Heb. ii. 9. Is the pro- 
pitiation for our sins, and not for ours only but also for the 
sins of the whole world, 1 John ii. 2. For as bv the of- 
fence of one, judgment came upon all men to condemna- 
tion, even so by the righteousness of one, Jesus Christ, the 
free gift came upon all men unto justification of hfe, Rom. 
V. 18. 

" Now as the death of Christ is universally extended, so, 
in order to fit and prepare men for the receiving and apply- 
ing the saving benefits thereof unto themselves, the mani- 
festation of the Spirit is given to every man to profit withal, 
1 Cor. xii. 7. I am come, saith Christ, a light into the world, 
that whosoever believeth in me should not abide in dark- 
ness. John xii. 46. The grace of God that bringeth sal- 
vation hath appeared unto all men. Tit. ii. 11. And as men 
mind and attend unto the light, spirit and grace of Christ 
in their own hearts, so it will first discover to them their 
sins, and their utter inability to save themselves therefrom 
by. virtue of any strength, power, or free will of their own, 
and then shew them, in, by, and from whom alone, strength 
and salvation are to be had, namely, Jesus Christ; who was 
delivered for our offences, and was raised again for our 
justification, Rom. iv. 25. For without his hght to en- 
lighten, and his Spirit and grace to teach and enable, men 
can neither know Christ effectually, nor believe in him 
savingly, notwithstanding the universal extent of his suf- 
ferings, death and resurrection." — P. 249, &;c. 1703. 



SAMUEL CRISP. 

From a work, entitled "A Libeller exposed, &c."I make 
the following extracts, viz. — 

" Our faith is, and always has been, in that Christ, the 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 193 

Son of God, who, according to the flesh, was crucified 
without the gates of Jerusalem : He is the object of our 
faith, to the merit of whose death and passion, with the 
work of his Spirit in our hearts, we trust only for life and 
salvation ; with his stripes we are healed." — P. 9. 

" As to what he says of our forcing ourselves to speak 
with a seeming reverence and respect of the outward 
Christ, his death and sufferings ; I would hope that he 
knows better in his own conscience than thus to represent 
us : We bear a true reverence and respect to Jesus Christ, 
his death and sufferings, and can never be sufficiently 
thankful to him who was pleased to humble himself to 
death, even the death of the cross ; that all that beheve 
in him might, through the cross, be made heirs of life and 
immortality."— P. 24. 1704. 



JOHN BANKS. 

This worthy friend, toward the close of life, wrote an 
essay, entitled "A testimony concerning my faith in Christ;" 
a production worthy the perusal of all those who desire to 
become acquainted with the primitive faith of the Society 
of Friends. It is as follows : — 

"I believe in that same Lord Jesus Christ, the Son of 
God, for remission of sins, and the salvation of my soul; 
even he, which was conceived of the Holy Ghost, born of 
the Virgin Mary, who made a good confession before Pon- 
tius Pilate, and was crucified without the gates of Jerusa- 
lem; dead and buried, and rose again the third day, and 
ascended into glory, far above all heavens, that he might 
fill all things, according to the testimony of the holy Scrip- 
tures, for which I have a godly and reverent esteem. 

" I also beheve in him as to his appearing the second 
time without sin unto salvation to all that look for Iiiin, by 



194 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

his living and eternal spirit, the spirit of truth, which the 
world cannot receive, as when he prayed unto the Father 
that he would send the Comforter, that did and doth lead 
into all truth all that have and do beheve in him thereby. 

" Even as when it pleased the Lord to visit me with the 
dayspring of his love from on high, in the days of my youth, 
by this spirit of life and truth, sin and Satan were mani- 
fested ; and if at any time I was prevailed upon by entering 
into any of his temptations, I was reproved and judged 
thereby : 

" But when faith was begotten in my heart to beheve in 
the spirit of truth that reproved me, I received power from 
Him in whom I did and do believe, to overcome one sin 
after another, in order to a perfect freedom from it, which 
must be in this life, or else no entering into the kingdom 
of heaven. For all who live and die in sin, are unclean, 
and therefore cannot enter the kingdom. 

" This is the blessed effect of the faith of every true 
beUever in the Lord Jesus Christ, as to his birth, suffering, 
resurrection, ascension and second coming without sin unto 
salvation, in whom all must believe for life and salvation 
to their souls, whoever come to know the full assurance 
thereof in the kingdom of happiness and endless glory. 

" I believe in him and own him in all his offices and under 
every name and denomination which is given to him in the 
holy scriptures. I own him as King, even King of Saints, 
and Lord of hfe and glory ; High Priest of the profession 
of all that were, and are, in and of the true faith, God's 
covenant of light and hfe, Emmanuel, God with us, who is 
come to save his people from their sins, (not in their sins,) 
there is no being saved therein, which is in the fallen and 
lost state and condition. 

" I own and believe in him as he is the true light, that 
enhghteneth every man that cometh into the w orld. I own 
and believe in him thereby to be the Way, the Truth and 
the Life, and that no man comes to the Father but by him. 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 195 

" I believe in him as he is the minister of the sanctuary 
and true tabernacle which God hath pitched and not man, 
who, by his power and spirit, hath fitted and made many 
able and faithfiil ministers in this the day of his everlasting 
gospel, among whom he hath been pleased to account 
me worthy to be one, though one of the least of many. He 
is the Minister of ministers, and none are or can be true 
ministers, but who are made so and ordained by Him. He 
fits, opens and prepares by his power, light, hfe and quick- 
ening spirit. So the ministers of Christ preach him for 
the way, the truth and the life, the true fight, the door, the 
true shepherd who laid down his life for his sheep, and 
saves by his grace, all true believers therein, who obey the 
teachings thereof 

" He is also believed in and known by his second coming 
to be the ingrafted Word that is able to save the soul, who 
took flesh, and suffered in it, the one offering once for all 
to put an end to sin and finish transgression, and bring in 
everlasting righteousness: the fulfiller, the finisher, and 
end of the law, with all the types, figures and shadows of 
it, the end of tythes, swearing, temple worship, outward 
circumcision, offerings and oblations, the end, finisher, and 
fulfiller of water baptism and outward communion by 
eating of bread and drinking of wine. He, the great bap- 
tiser, having baptised many by his spirit into one body, of 
which He is the head, which is that one baptism with the 
Holy Ghost and fire — and so John with his water baptism 
is decreased and ended. 

"And He is the one bread of hfe, come down from God 
out of heaven, which is eaten of by faith, whose flesh is 
meat indeed, and his blood is drink indeed. He the liv- 
ing substance is come and fed upon, that was and is tlie 
communion of saints. 

" This being the substance of the testimony, in brevity, 
of my faith in Christ, which I am wilhng to leave behind 
me when I have finished the work of my day, and am 



196 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

gathered to my everlasting rest, which I have long travailed 
for, through many various and deep exercises, and that not 
only for myself, but I was wilhng to leave this upon record 
on the behalf of my friends and brethren also, the people 
of God in scorn called Quakers, who are of the same faith 
in Christ with me. 

" That all may know who have desire to have a right 
understanding of our faith and principles that we are no 
such people, as to our faith in Christ, as some ignorantly, 
and others hatefully, have rendered us, as though we only or 
wholly depended upon the light within for salvation to our 
souls ; and did not own or believe in Christ as to his com- 
ing, death, resurrection, ascension kc. and the benefit we 
and all true believers have thereby. 

"But blessed, praised and magnified be the worthy name 
of the Lord our God for ever, who hath opened and clear- 
ed our understandings, by his power, whereby we know him 
in whom we do believe, which is not to believe in the Light 
within, distinct from Christ — or as if people could believe 
in the Light and not in Christ. But we believe in both as 
one, knowing and being clear in our understanding, that no 
separation can be made betwixt Christ and the light that 
comes from Him, which shines in the hearts of all true 
believers ; and shines in the darkness of unbelievers, and 
therefore the darkness cannot comprehend it. So we as 
truly believe in that same Christ, who laid down his body 
and took it up again, as well as in his light within, and we 
have benefit to salvation by the one as well as the other ; 
and of both, they being one, and are willing to lay hold of 
every help and means, [which] God, in and through Jesus 

Christ, has ordained for our salvation. 

JOHN BANKS. 
Meare in Somersetshire, 
The 5th day of the 7th mo. 1704. 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 197 



BENJAMIN HOLME. 

From a piece, entitled a " Serious Call, &:c." I extract 
the following : — 

" 1. Concerning the universality of God's love in send- 
ing his Son to die for all men. 

" We freely own that it is the duty of the children of 
men to believe in Christ, as he did outwardly appear; and 
we hold it to be absolutely needful, that they believe his 
death and sufferings, and what he has done for them, 
without them, where it has pleased God to afford them 
the benefit of the holy Scriptures that declare thereof: 
yet we beheve this outward knowledge is not so absolutely 
essential to salvation, but that men may be saved by the 
Lord Jesus Christ, that suffered upon the cross for them, 
if they are subject to his Spirit in their hearts, although 
their lots may be cast in those remote parts of the world, 
where they are without the benefit of the holy Scriptures, 
and may know nothing of the coming of Christ in the 
flesh; for the apostle Paul, in the fifth of the Romans, 
saith. As by the offence of one, judgment came upon all 
men to condemnation, even so by the righteousness of 
one, the free gift came upon all men to justification of life ; 
for as all men partake of the fruit of Adam's fall, by reason 
of that evil seed, which through him is communicated unto 
them, which inclines them unto evil, although many thou- 
sands of them never heard of the fall of Adam, nor of his 
eating of the forbidden fruit : So we believe many may, 
and do receive benefit by the Lord Jesus Christ, as they 
take heed to that divine light and grace, which is com- 
municated to mankind universally through him, although 
they may know nothing of his coming in the flesh. Now 
though we hold it absolutely needful, that men believe in 
the death and sufferings of Christ, where they have the 
benefit of the holy Scriptures that declare theroof, as is 

before observed; yet all this knowledge will not entitle to 
30 



lOU ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

a part in the kingdom of God, nnlcss they know him that 
died for them, to save them out of those things that unfit 
them for that holy kingdom, into which nothing that is 
unclean can enter. 

" But because we bear testimony to the inward appear- 
ance of the Lord Jesus Christ, by his light and Spirit in 
men's hearts, some have been so unkind and unjust, that 
they have not stuck to say, that we denied the Lord Jesus 
Christ, that suffered without the gates of Jerusalem for us; 
which is a very great abuse upon us, for we firmly believe 
in him that was born of the virgin Mary, that suffered 
upon the cross for the redemption of mankind universally, 
and we are so far from denying him that died for us, and 
rose again, and ascended into heaven, and is come again 
by his Spirit into our hearts, that we hold forth his death 
and sufferings in a far more extensive manner than many 
others do ; for a great many will have it, that Christ only 
died for the behevers, and a part of mankind ; but we be- 
lieve, according to the Scripture, that he tasted death for 
every man : But we see Jesus, who was made a little lower 
than the angels, for the suffering of death, crowned with 
glory and honour, that he, by the grace of God, should 
taste death for every man. My little children, these things 
write I unto you, that ye sin not; and if any man sin, we 
have an Advocate with the Father, Jesus Christ the right- 
eous ; and he is the propitiation for our sins, and not for 
ours only, but also for the sins of the whole world. Here is 
the wonderful love of God set forth to mankind universally; 
Therefore, as by the offence of one, judgment came upon 
all to condemnation ; even so by the righteousness of one, 
the free gift came upon all men to justification of life. So 
that the plaster is as broad as the sore. Now although 
we believe that Christ has, by his offering up of himself 
once for all, cleared the score, so far upon the account of 
infants and mankind in general, that no man will perish 
because of the sin of Adam ; yet we do not believe that 
the death and sufferings of Christ without the gates of 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 199 

Jerusalem, will render men justified, and acceptable in the 
sight of God, except they know him that died for them, to 
redeem them out of actual sinning, and from those things 
that unfit them for the kingdom of God : Know ye not, 
saith the apostle, that the unrighteous shall not inherit the 
kingdom of God ? Be not deceived ; neither fornicators, 
nor idolaters, nor adulterers, nor effeminate, nor abusers 
of themselves with mankind, nor thieves, nor covetous, 
nor drunkards, nor revilers, nor extortioners, shall inherit 
the kingdom of God ; and such were some of you, but ye 
are washed, but ye are sanctified, but ye are justified in 
the name of the Lord Jesus Christ, and by the Spirit of 
our God. Here the apostle has clearly set forth how men 
are justified. Now this is what we are concerned for, that 
all people may come to know the Lord to work a change 
in their hearts, and wash them by his Spirit ; He saved us 
by the washing of regeneration, and the renewing of the 
Holy Ghost, which he shed on us abundantly, through 
Jesus Christ our Saviour. Now here is salvation and jus- 
tification by Christ, upon a true and right foundation. And 
she shall bring forth a Son, and thou shalt call his name 
Jesus, for he shall save his people from their sins. Mark, 
that salvation from sin is the way for men to be saved by 
Christ, from the wrath to come; for we read that tribula- 
tion and anguish will be upon every soul of man that doeth 
evil, of the Jew first, and also of the Gentile. There is 
therefore now no condemnation to them which are in 
Christ Jesus, who walk not after the flesh, but after the 
Spirit. As men come to witness a being washed and sanc- 
tified, and brought into Christ, and know their abiding to 
be in him, they arc redeemed out of those things that 

bring condemnation." — Works, pages 96, 97, 98, 99. 

1707. 



200 0> THE DIVINITY AM) OFFICES OF JESUb CHRIST. 



SAMUEL FULLER. 

From his " Serious Reply to twelve abusive Queries," I 
take the following extract, viz. — 

"We, sincerely believing the divine inspiration and 
authority of the holy Scriptures, cannot deny any thing 
therein recorded concerning our Lord and Saviour Jesus 
Christ, his blood, ascension, and coming again to judg- 
ment. 

" We do, w^e bless God, religiously beheve and confess 
to the glory of God the Father, and the honour of his dear 
and beloved Son, that Jesus Christ took our nature upon 
him, and w^as like us in all things, sin excepted; being 
wonderfully conceived by the Holy Ghost, his divinity and 
manhood wonderfully united; for in him dwelt the fulness 
of the Godhead bodily : He was born of the virgin Mary 
at Bethlehem, above 1700 years ago, wrought many 
wonderful miracles in the land of Judea, lived a life of 
sanctity and perfect obedience, died the shameful death 
of the cross under Pontius Pilate the Roman governor, 
whereby he became an offering of atonement, propitiation, 
and full satisfaction for the sins of all men, on condition 
of faith and repentance; was buried in the tomb of Joseph 
of Arimathea, rose again on the third day, and afterwards 
ascended into heaven, and sits on the right hand of God, 
our Mediator and great Intercessor, and there remains, 
that heavenly glorified Man, who will descend in hke man- 
ner as he ascended, to be judge both of quick and dead, 
just and unjust, at that great, general, and final day of 
judgment.''— P. 82, 83. 1728. 

He also gives the following extract from " A brief Apo- 
logy" for the Quakers, viz. — 

" As do ye, so do we also hope for and expect salvation 
only and alone through the Son of God, our blessed Lord 
and Saviour Jesus Christ of Nazareth, believing that God 
the Father hath ordained him for salvation to the ends of 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 201 

the earth ; and that no other name is given under heaven 
by which men shall be saved ; who being conceived by the 
Holy Ghost in the womb of the virgin Mary, was born of 
her at Bethlehem ; as also his holy and exemplary life, 
perfectly free from sin, his doctrines, miracles, sufferings, 
and death upon the cross, without the gates of Jerusalem, 
his resurrection from the dead, and ascension into heaven, 
where he is at the right hand of God the Father, perfect 
God and perfect man, and the alone Mediator between 
God and man, and is our Advocate with the Father, and 
ever liveth to make intercession for us, and also shall judge 
both the quick and the dead. All which, and whatsoever 
else is recorded of him in the sacred Scriptures, we firmly 
believe."— P. 13. 

He also quotes the following ; — 

" We own the one Mediator betwixt God and man, the 
Man Christ Jesus, who maketh intercession for man in 
heaven, without us." — John Field's True Christ owned, 
p. 22. 

" In full assurance, that when our testimony is finished, 
and this mortal life ended, we shall have a dwelling place 
in that kingdom of glory, which Christ Jesus hath pre- 
pared for us, and purchased by his own blood ; by whom 
we only expect to enjoy the same, when we shall rest from 
our labours and sufferings, and give glory to our God and 
to the Lamb, who is worthy of dominion for ever. Amen." 
— Testimony to Authority, in 1685. See Fuller's Reply, 
p. 130, 131. 



ALEXANDER ARSCOTT, 

In his treatise on the " Efficacy and Internal Evidence 
of the Christian Religion," says — 

"Christianity is a divine institution, by which God de- 
clares himself reconciled to mankind, for the sake, and on 



202 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

the account, of his beloved Son, the Lord Jesus Christ, 
and what he did and suffered for them ; on condition of 
repentance, amendment of hfe, and perseverance in a state 
of hohness; for which end he also offers them the help of 
his grace, and good Spirit, which is sufficient for that end: 
all which taken together may be called salvation; though, 
in a proper sense, salvation consists in the last, viz. in that 
help which men receive from the grace and good Spirit of 
God, according to the words of the apostle, 'If when we 
were enemies, we were reconciled unto God by the death 
of his Son, much more, being reconciled, we shall be saved 
by his hfe.' Again, ' By grace are ye saved through faith ; 
and that not of yourselves, it is the gift of God.' ' Ac- 
cording to his mercy he saved us, by the washing of re- 
generation, and the renewing of the Holy Ghost.' Now 
by considering this definition, it may be observed, that the 
Christian rehgion, so far as concerns the great and good 
ends of its institution, consists of two parts ; first, what 
our Lord Jesus Christ did and suffered for mankind in the 
days of his flesh, without them; and secondly, what he did, 
and continues to do for them, in them ; or, in other words, 
what they are enabled to do for themselves, through that 
help and assistance which he is pleased to afford them. 
The first includes the several particulars of his holy life ; 
the good works which he wrought, in which he is our 
example ; the miracles which he did for the confirmation 
of his doctrine, and divine mission ; his death, by which, 
through the appointment of God, he became a propitiatory 
sacrifice for the sins of mankind; his resurrection, by 
which he was fully declared to be the Son of God with 
power ; all which, though the eflfects of them are lasting 
and permanent, yet were then done, once for all, and no 
more to be repeated. But the second, namely, what Christ 
does for mankind, in them, or what they are enabled to do 
Ibr themselves through his help, in order to repentance 
and conversion, and perseverance in a life of true piety 
and hohness ; this being the standing experience of be- 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 203 

lievers in him, throughout all generations, remains to be 
more particularly considered in this place, being that 
whereby all the good ends of religion are answered to 
mankind : the first of these I call the external, historical 
part of Christianity ; the last, the internal, experimental 
part. And though I consider them, for distinction sake, 
as two parts, yet, as they have a near relation and de- 
pendence, one upon the other, they are not to be divided, 
in the influence they have on man's salvation, the one be- 
ing the eflect or consequence of the other, according to 
these Scriptures, Tit. ii. 14. 'He gave himself for us, that 
he might redeem us from all iniquity, and purify unto him- 
self a pecuhar people, zealous of good works.' 2 Cor. v. 
15. ' He died for all, that they who live, should not hence- 
forth live unto themselves, but unto him that died for them 
and rose again.' So that all the blessings of the gospel, 
which are comprehended in these particulars, remission 
of sins that are past, redemption from the power of sin, 
being purified, sanctified, and justified, all are conveyed to 
us by Jesus Christ, and are the effects and consequence 
of what he did and suffered in his own person without us, 
but yet wrought in us, by his good Spirit ; which I mention 
once for all, that when I speak of these experiences, it may 
be so understood."— P. 9, 10. 1730. 



DECLARATION OF FAITH. 

I have already noticed the numerous declarations of 
their Christian Faith, which the religious Society of 
Friends have at different times given forth, in order to 
clear themselves from the false accusations of their ene- 
mies. I shall subjoin extracts from a few of these. 

The first was presented to parliament in the year 1689, 



204 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

and may be found in a pamphlet entitled " The Christianity 
of the Quakers asserted against the unjust charge of their 
being no Christians." It is in the form of question and 
answer. 

" Question. Do you believe the divinity and humanity 
of Jesus Christ the eternal Son of God, or that Jesus 
Christ is truly God and man ? 

" Answer. Yes, we verily beheve that Jesus Christ is 
truly God and man, according as Holy Scripture testifies 
of him; God over all, blessed for ever; the true God and 
eternal Hfe; the one Mediator between God and men, 
even the Man Christ Jesus. 

" Question. Do you believe and expect salvation and 
justification by the righteousness and merits of Jesus 
Christ, or by your own righteousness or works ? 

" Answer. By Jesus Christ, his righteousness, merits, 
and works, and not by our own : God is not indebted to 
us for our deservings, but we to him for his free grace in 
Christ Jesus, whereby we are saved through faith in him, 
not of ourselves, and by his grace enabled truly and ac- 
ceptably to serve and follow him as he requires. He is 
our all in all, who worketh all in us that is well pleasing 
to God. 

" Question. Do you beheve remission of sins and re- 
demption through the sufferings, death, and blood of 
Christ? 

" Answer. Yes ; through faith in him, as he suffered and 
died for all men, gave himself a ransom for all, and his 
blood being shed for the remission of sins, so all they who 
sincerely believe and obey him, receive the benefits and 
blessed effects of his suffering and dying for them : they, 
by faith in his name, receive and partake of that eternal 
redemption which he hath obtained for us, who gave him- 
self for us that he might redeem us from all iniquity : He 
died for our sins, and rose again for our justification ; and 
if we walk in the light as he is in the light, we have fel- 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 205 

lowship one with another, and the blood of Jesus Christ 
his Son cleanseth us from all sin." 

For other extracts from this declaration, see page 22 
of this work. 



The following extract is from an Epistle, issued by " A 
meeting of Ministering Friends, held at Philadelphia, in 
the house of Thomas Lloyd, the 17th of the 4th month, 
1692," directed to George Whitehead, Stephen Crisp, and 
other Friends in London, giving them an account of the 
difficulties and divisions occasioned in America by the 
separation of George Keith. After reciting several of his 
unfounded charges against the Society, they say — 

" We have told him that our faith in Christ is according 
to Scripture, both as to his conception, birth, life, suffer- 
ings, miracles, death, resurrection, ascension, and inter- 
cession ; and that all he did and suffered was to complete 
our redemption ; and we expected salvation by no other 
name, but by the name of Jesus ; to which every knee shall 
bow and tongue confess. This hath given him no satis- 
faction, but he tells us, we walk in the clouds, and pervert 
the sense of Scripture. Then we have told him, that we 
would subscribe any confession of faith put out by ancient 
approved Friends, there being divers in answer to the like 
charges, which we could not doubt were as plain and full 
to the point, as could be warranted by Scripture; but this 
would not do neither ; but it must be something springing, 
as he said, from life in ourselves. We told him it was 
very hard that we that had been so long a people, and 
had given forth so many declarations of our faith, should 
now be put upon doing it anew; and that by one that had 
walked so long with us, and sometimes seemed zealous to 
defend our faith and principles, so long since |)ublislied 

and known to the world, and that we thought it both saior 
31 



206 ON THE IJIVIMTY AND OFFICES OF JESUS CHRIST. 

and modester to own, as wc had always done, what was 
already public, than to give forth any such thing by our- 
selves, which carried with it too much the countenance of 
an impeachment of all that had been done before." 

They proceed to relate some of the many calumnies 
and false charges which he had publicly made against 
them, and the reproaches and abuse which they had to 
endure from him, as well as the deep trials and afflictions 
arising from the separation of his party ; and thus close 
their epistle : — 

" But oh, dear friends, this is our durable comfort ; the 
Lord, whose we are, and whom we serve, is with us, 
gracing our meetings with his holy and glorious presence, 
sufficiently rewarding his faithful witnesses according to 
his wonted kindness ; who fails not to proportion our con- 
solation through Christ, suitable to the tribulations we 
endure for his sake. Friends are here and hereaway 
generally well, and the honest hearted profited by these 
trials, by being driven nearer to the Lord and one another. 
In which blessed union and fellowship may we be all kept, 
is our supplication to the God of our help and safety, in 
which we take leave of you, and rest your tribulated 
friends and brethren, 

" John Lynam, John Simcock, Griffith Owen, William 
Yardley, John Bowne, Paul Saunders, Henry Wilhs, Wil- 
liam Cooper, Hugh Roberts, George Gray, Robert Owen, 
John Blundstone, Thomas Thackara, William Byles, Jo- 
seph Kirkbride, Walter Fawcett, Wilham Walker, Thomas 
Lloyd, Samuel Jennings, John Delavall, Nicholas Wain, 
Wilham Watson, Evan Morris, Richard Walter, George 
Maries, Thomas Duckett, Joshua Fearon." 

Samuel Jennings, one of the Friends who signed the 
foregoing document, writing on the same subject, says — 

" But he, G. K., endeavours to suggest, and would se- 
duce the unwary into a behef, that by our acknowledg- 
ment thereof, we deny and exclude the Man Christ Jesus, 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 207 

and all the benefits and blessings that accrue to mankind 
by him. If this be a necessary consequence, it will fall as 
well on him. But as I do not believe he ever intended so, 
so if he could have exercised the same charity towards 
his abused brethren in America, he might have spared his 
charge in that matter against them ; having been so often 
and solemnly told by us, ' That we did believe all that is 
recorded in Sacred Writ concerning our blessed Saviour : 
And not only believe it historically, but also that we, 
through a living faith in him who is the Author of all true 
faith, are reconciled to God through him, who is the only 
way to the Father : And that we do expect and believe, 
that as we are preserved in the path of righteousness, we 
shall also, through the grace and bounty of God, have a 
part in that purchased inheritance, which our blessed Lord 
Jesus hath purchased for his, with his precious blood." 



An account of the troubles which George Keith brought 
upon the Society in America, having reached England, 
excited much brotherly sympathy and concern there, and 
Friends of London addressed an Epistle of counsel and 
encouragement to their brethren in this land. An extract 
from this interesting document is inserted in Gough's His- 
tory, vol. iii. p. 328, containing the following declaration 
of faith on behalf of the Society, viz. — 

They testify that " the dispensation of the gospel com- 
mitted to them was a spiritual dispensation ; in no wise 
to oppose, reject, or invalidate Jesus Christ's outward 
coming, suffering, death, resurrection, ascension and glo- 
rified estate in the heavens ; but to bring men to partake 
of the remission of sins, reconciliation, and eternal re- 
demption, which he hath obtained for us, and for all men : 
Jbr whom he died and gave liimscif a ransom, both for 
Jews and Gentiles, Indians, Turks, and Pagans, without 



208 ON THK DIVINITY AND OFFICES OF JESUS CHRIST. 

respect of persons or people. And Christ is fully to be 
preached unto them, according to the holy Scriptures, by 
them whom he may send unto them for that end ; that as 
the benefit of his sufferings extends to all, even to them 
that have not the Scriptures, or outward history thereof, 
they may be told who was, and is, their chief Friend, that 
gave himself a ransom for them, and hath enUghtened 
them: yet not excluded those from God's mercy or salva- 
tion by Christ, who never had, nor may have, the outward 
knowledge or history of him, if they sincerely obey and 
live up to his light; for his light and salvation reach to 
the ends of the earth: Yet still we that have the holy Scrip- 
tures, and those plain, outward, confirmed testimonies 
concerning our blessed Lord and Saviour Jesus Christ, 
both as to his coming in the flesh and in the Spirit, have 
cause to be thankful to God for the peculiar favour, and 
that these Scriptures are so well preserved to posterity ; 
and we beseech you, let us keep to the plainness and sim- 
plicity of Scripture language in all discourses about mat- 
ters of faith, divinity, and doctrine ; and sincerely believe, 
own and confess our blessed Lord and Saviour Jesus 
Christ, the Son of the living God, in all his comings, ap- 
pearances, properties, offices, and works, both for us and 

in us." 1692. 

Signed by George Whitehead, John Field, WilHam 
Bingley, Alexander Seaton, Samuel Waldenfield, Benja- 
min Antrobus, John Vaughton, Daniel Munro, Patrick 
Livingston. 



The third Declaration of Faith is contained in Sewell's 
History, and appears to have been issued to correct the 
misrepresentations of George Keith, who had " charged 
the Quakers with a behef which they never had owned to 
be theirs, they found themselves obliged publicly to set 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 209 

forth their faith anew in print, which they had often before 
asserted both in words and writing, thereby to manifest 
that their behef was really orthodox, and agreeable with 
the holy Scriptures." 

After setting forth their belief in the Father, Son, and 
Holy Spirit, for which see p. 23 of this work, they say — 

" Yet that this Word, or Son of God, in the fulness of 
time, took flesh, became perfect man, according to the 
flesh, descended and came of the seed of Abraham and 
David, but was miraculously conceived by the Holy Ghost, 
and born of the virgin Mary. And also further, declared 
powerfully to be the Son of God, according to the Spirit of 
sanctification, by the resurrection from the dead. 

" That in the Word, or Son of God, was life, and the 
same life was the hght of men ; and that he was that true 
light which enlightens every man coming into the world ; 
and therefore that men are to beheve in the light, that 
they may become the children of the light ; hereby we 
believe in Christ the Son of God, as he is the light and 
life within us ; and wherein we must needs have sincere 
respect and honour to, and belief in, Christ, as in his own 
unapproachable and incomprehensible glory and fulness ; 
as he is the fountain of life and light, and giver thereof 
unto us; Christ, as in himself, and as in us, being not 
divided. And that as man, Christ died for our sins, rose 
again, and was received up into glory in the heavens. He 
having, in his dying for all, been that one great universal 
offering, and sacrifice for peace, atonement, and recon- 
ciliation between God and man ; and he is the propitiation 
not for our sins only, but for the sins of the whole world. 
We were reconciled by his death, but saved by his Hfc. 

" That Jesus Christ, who sittcth at the right hand of the 
throne of the Majesty in the heavens, yet he is our King, 
High Priest, and Prophet, in his church, a Minister of the 
sanctuary, and of the true tabernacle which the Lord 
pitched, and not man. He is Intercessor and Advocate 
with the Father in heaven, and there a])pcaring in the 



210 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

presence of God for us, being touched with the feeUng of 
our infirmities, sulFerings and sorrows. And also by his 
Spirit in our hearts, he maketh intercession according to 
the will of God, crying, Abba, Father. 

" For any whom God hath gifted, and called sincerely 
to preach faith in the same Christ, both as within and 
without us, cannot be to preach two Christs, but one and 
the same Lord Jesus Christ, having respect to those de- 
grees of our spiritual knowledge of Christ Jesus in us, and 
to his own unspeakable fulness and glory, as in himself, in 
his own entire being, wherein Christ himself and the least 
measure of his light or life, as in us or in mankind, are 
not divided nor separable, no more than the sun is from 
its light. And as he ascended far above all heavens, that 
he might fill all things, his fulness cannot be compre- 
hended, or contained in any finite creature ; but in some 
measure known and experienced in us, as we are capable 
to receive the same, as of his fulness we have received 
grace for grace. Christ our Mediator, received the Spirit, 
not by measure, but in fulness ; but to every one of us is 
given grace, according to the measure of his gift. 

" That the gospel of the grace of God should be preach- 
ed in the name of the Father, Son, and Holy Ghost, being 
one in power, wisdom, and goodness, and indivisible, or 
not to be divided, in the great work of man's salvation. 

" We sincerely confess and beheve in Jesus Christ, both 
as he is true God and perfect Man, and that he is the 
Author of our living faith in the power and goodness of 
God, as manifested in his Son Jesus Christ, and by his own 
blessed Spirit, or divine unction, revealed in us, whereby 
we inwardly feel and taste of his goodness, life, and virtue ; 
so as our souls live and prosper by and in him : and the 
inward sense of this divine power of Christ, and faith in 
the same, and this inward experience, is absolutely neces- 
sary to make a true, sincere, and perfect Christian in spirit 
and life. 

"- That divine honour and worship is due to the Son of 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 21 1 

God; and that he is in true faith to be prayed unto, and 
the name of the Lord Jesus Christ called upon, as the 
primitive Christians did, because of the glorious union or 
oneness of the Father and the Son ; and that v^e cannot 
acceptably offer up prayers and praises to God, nor re- 
ceive a gracious answer or blessing from God, but in and 
through his dear Son, Christ. 

"That Christ's body that was crucified, was not the 
Godhead, yet by the power of God was raised from the 
dead ; and that the same Christ that was therein crucified, 
ascended into heaven and glory, is not questioned by us. 
His flesh saw no corruption, it did not corrupt ; but yet 
doubtless his body was changed into a more glorious and 
heavenly condition than it was in when subject to divers 
sufierings on earth ; but how and what manner of change 
it met withal after it was raised from the dead, so as to 
become such a glorious body as it is declared to be, is too 
wonderful for mortals to conceive, apprehend, or pry into, 
and more meet for angels to see : the Scripture is silent 
therein, as to the manner thereof, and we are not curious 
to inquire or dispute it ; nor do we esteem it necessary to 
make ourselves wise above what is written, as to the man- 
ner or condition of Christ's glorious body, as in heaven ; 
no more than to inquire how Christ appeared in divers 
manners or forms ; or how he came in among his disciples, 
the doors being shut ; or how he vanished out of their 
sight after he was risen. However, we have cause to be- 
lieve his body, as in heaven, is changed into a most glori- 
ous condition, far transcending what it was in on earth, 
otherwise how could our low body be changed, so as to 
be made like unto his glorious body ; for when he was on 
earth, and attended with sufferings, he was said to be hke 
unto us in all things, sin only excepted ; which may not be 
so said of him as now in a state of glory, as he prayed 
for; otherwise where would be the change botli in him 
and in us ? 

"True and hving faith in Christ Jesus the Son of the 



212 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

living God, has respect to his entire being and fulness, to 
him entirely as in himself, and as all power in heaven and 
earth is given unto him ; and also an eye and respect to 
the same Son of God as inwardly making himself known 
to the soul, in every degree of his light, life, spirit, grace, 
and truth; and as he is both the word of faith, and a 
quickening spirit in us; whereby he is the immediate 
cause, author, object, and strength of our living faith in 
his name and power ; and of the work of our salvation 
from sin and bondage of corruption : and the Son of God 
cannot be divided from the least or lowest appearance of 
his own divine light, or life in us or in mankind, no more than 
the sun from its own light ; nor is the sufficiency of his 
light within, by us, set up in opposition to him the Man 
Christ, or his fuhiess, considered as in himself, as without 
us ; nor can any measure or degree of light, received from 
Christ, as such, be properly called the fulness of Christ, or 
Christ as in fulness, nor exclude him, so considered, from 
being our complete Saviour: For Christ himself to be our 
hght, our life, and Saviour, is so consistent, that without 
this light we could not know life, nor him to save us from 
sin or deliver us from darkness, condemnation, or wrath 
to come : and where the least degree or measure of this 
hght and life of Christ within, is sincerely waited in, fol- 
lowed and obeyed, there is a blessed increase of hght and 
grace known and felt ; as the path of the just, it shines 
more and more, until the perfect day; and thereby a grow- 
ing in grace, and in the knowledge of God, and of our 
Lord and Saviour Jesus Christ, hath been, and is truly 
experienced. And this light, hfe, or Spirit of Christ within, 
(for they are one divine principle,) is sufficient to lead unto 
all truth; having in it the divers ministrations both of 
judgment and mercy, both of law and gospel, even that 
gospel which is preached in every intelligent creature 
under heaven : it does not only, as in its first ministration, 
manifest sin, and reprove and condemn for sin ; but also 
excites and leads them that believe in it to true repent- 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 213 

ance ; and thereupon to receive that mercy, pardon, and 
redemption in Christ Jesus, which he has obtained for 
mankind on those gospel terms of faith in his name, true 
repentance and conversion to Christ, thereby required. 

" So that the light and life of the Son of God within, 
truly obeyed and followed, as being the principle of the 
second or new covenant, as Christ the light is confessed 
to be, even as He is the seed or word of faith in all men, 
this does not leave men or women, who believe in the 
light, under the first covenant, nor as the sons of the bond- 
woman, as the literal Jews were, when gone from the 
Spirit of God, and his Christ in them ; but it naturally 
leads them into the new covenant, in the new and living 
way, and to the adoption of sons, to be children and sons 
of the free-woman, of Jerusalem from above. 

" It is true, that we ought not to lay aside, nor any way 
to undervalue, but highly to esteem, true preaching and 
the holy Scriptures ; and the sincere belief and faith of 
Christ, as he died for our sins, and rose again for our jus- 
tification ; together with Christ's inward and spiritual ap- 
pearance, and Avork of grace in the soul ; livingly to open 
the mystery of his death, and perfectly to effect our recon- 
cihation, sanctification, and justification; and wherever 
Christ qualifies and calls any to preach and demonstrate 
the mystery of his coming, death, and resurrection, &c. 
even among the Gentiles, Christ ought accordingly to be 
both preached, beheved, and received. 

" Yet supposing there have been, or are such pious and 
conscientious Gentiles, in whom Christ was, and is, as the 
seed or principle of the second or new covenant, the light, 
the word of faith, (as is granted,) and that such live up- 
rightly and faithfully to that light they have, or to what is 
made known of God in them, and who, therefore, in that 
state cannot perish, but shall be saved, as is also con- 
fessed ; and supposing these have not the outward advan- 
tage of preaching, Scripture, or thence the knowledge of 
Christ's outward coming, being outwardly crucified and 

32 



214 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

risen from the dead ; can such, thus considered, be justly 
excluded Christianity, or the covenant of grace, as to the 
virtue, life, and nature thereof, or truly deemed no Chris- 
tians, or void of any Christian faith in the life and power of 
the Son of God within, or be only sons of the first cove- 
nant, and bond-woman, like the literal, outside Jews ; or 
must all be excluded any true knowledge or faith of Christ 
within them, unless they have the knowledge of Christ as 
without them ? No sure, for that would imply insufficiency 
in Christ and his light, as within them, and to frustrate 
God's good end and promise of Christ, and his free and 
universal love and grace to mankind, in sending his Son. 
We charitably believe the contrary, that they must have 
some true faith and interest in Christ and his mediation, 
because of God's free love in Christ to all mankind, and 
Christ's dying for all men, and being given for a light of 
the Gentiles, and for salvation to the ends of the earth. 
And because of their living up sincerely and faithfully to 
his light in them; their being pious, conscientious, accept- 
ed, and saved, (as is granted,) we cannot reasonably think 
a sincere, pious, or godly man, wholly void of Christianity, 
(of what nation soever he be,) because none can come to 
God or godhness but by Christ, by his light and grace in 
them : Yet we grant, if there be such pious, sincere men 
or women, as have not the Scripture or knowledge of 
Christ, as outwardly crucified, &c. they are not perfect 
Christians in all perfections, as in all knowledge and un- 
derstanding, all points of doctrine, outward profession of 
Christ ; so that they are better than they profess or pre- 
tend to be ; they are more Jews inward, and Christians 
inward, than in outward show or profession. These are 
Christians sincere and perfect in kind or nature, in life 
and substance, though not in knowledge and understand- 
ing. A man or woman having the life and fruits of true 
Christianity, the fruits of the Spirit of Christ in them, that 
can talk little thereof, or of creeds, points, or articles of 
faith, yea, many that cannot read letters, yet may be true 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 215 

Christians in spirit and life ; and some could die for Christy 
that could not dispute for him ; and even infants that die 
in innocency, are not excluded the grace of God, or salva- 
tion in and by Christ Jesus, the image and nature of the 
Son of God, being in some measure in them, and they 
under God's care and special providence. See Matt, xviii. 
2. 10. 

" And though we had the Holy Scriptures of the Old 
and New Testament, and a behef of Christ crucified and 
risen, &;c. we never truly knew the mystery thereof, until 
we were turned to the light of his grace and Spirit within 
us ; we knew not what it was to be reconciled by his 
death, and saved by his life, or what it was to know the 
fellowship of his sufferings, the power of his resurrection, 
or to be made conformable unto his death ; we knew not, 
until He opened our eyes, and turned our minds from dark- 
ness unto his own divine life and light within us. 

"Notwithstanding, we do sincerely and greatly value 
the holy Scriptures ; preaching and teaching of faithful, 
divinely inspired, gifted and qualified persons and minis- 
ters of Jesus Christ, as being great outward helps, and 
instrumental in his hand, and by his Spirit, for conversion, 
where God is pleased to afford those outward helps and 
means; as that we neither do, nor may, oppose the suf- 
ficiency of the light or Spirit of Christ within, to such out= 
ward helps or means, so as to reject, disesteem, or under- 
value them ; for they all proceed from the same light and 
Spirit, and tend to turn men's minds thereunto, and all 
centre therein. 

" Nor can the holy Scriptures or true preaching without, 
be justly set in opposition to the light or Spirit of God or 
Christ within; for his faithful messengers are ministers 
thereof, being sent to turn people to the same light and 
Spirit in them. Acts xxvi. 18. Rom. xiii. 2. 2 Cor. iv. 6. 1 Pet. 
ii. 9. 1 John ii. 8. 

" ft is certain, thai great is the mystery of godhncss in 
itself, in its own being and excellency; namely, that God 



216 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

should be and was manifest in the flesh, justified in the 
Spirit, seen of angels, preached unto the gentiles, beheved 
on in the world, and received up into glory. 

" And it is a great and precious mystery of godliness 
and Christianity also, that Christ should be spiritually and 
effectually in men's hearts, to save and dehver them from 
sin, Satan, and bondage of corruption ; Christ being thus 
revealed in true beUevers, and dwelling in their hearts by 
faith, Christ within the hope of glory, our hght and hfe, 
who of God is made unto us wisdom, righteousness, sanc- 
tification, and redemption, 1 Cor. i. 30. And therefore this 
mystery of godliness, both as in its own being and glory, 
and also as in men, (in many hid, and in some revealed,) 
hath been and must be testified, preached, and beheved ; 
where God is pleased to give commission, and prepare 
people's hearts for the same, and not in men's wills. 

" Concerning the resurrection of the dead, and the great 
day of judgment yet to come, beyond the grave, or afi:er 
death, and Christ's coming without us, to judge the quick 
and the dead: (as divers questions are put in such terms,) 
what the holy Scriptures plainly declare and testify in these 
matters, we have great reason to credit, and not to ques- 
tion, and have been always ready to embrace, with respect 
to Christ and his apostles' own testimony and prophecies. 

" 1. For the doctrine of the resurrection; if in this life 
only we have hope in Christ, we are of all men the most 
miserable, 1 Cor. xv. 19. We sincerely believe, not only 
a resurrection in Christ from the fallen sinful state here, 
but a rising and ascending into glory with him hereafter ; 
that when he at last appears, we may appear with him in 
glory, Col. iii. 4. 1 John iii. 2. 

" But that all the wicked, who five in rebellion against 
the light of grace, and die finally impenitent, shall come 
forth to the resurrection of condemnation. 

" And that the soul or spirit of every man and woman 
shall be reserved in its own distinct and proper being, (so 
as there shall be as many souls in the world to come as 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 217 

in this,) and every seed, yea, every soul, shall have its pro- 
per body, as God is pleased to give it, 1 Cor. xv. A natural 
body is sown, a spiritual body is raised ; that being first 
which is natural, and afterward that which is spiritual. 
And though it is said, this corruptible shall put on incor- 
ruption, and this mortal shall put on immortality; the 
change shall be such, as flesh and blood cannot inherit 
the kingdom of God, neither doth corruption inherit in- 
corruption, 1 Cor. xv. We shall be raised out of all cor- 
ruption and corruptibility, out of all mortality; and the 
children of God and of the resurrection, shall be equal to 
the angels of God in heaven. 

" And as the celestial bodies do far excel terrestrial, so 
we expect our spiritual bodies in the resurrection, shall 
far excel what our bodies now are ; and we hope that none 
can justly blame us for thus expecting better bodies than 
now they are. Howbeit, we esteem it very unnecessary 
to dispute or question how the dead are raised, or with 
what body they come ; but rather submit that to the wis- 
dom and pleasure of the Almighty God. 

"2. For the doctrine of eternal judgment; 

" God hath committed all judgment unto his Son Jesus 
Christ; and he is both Judge of quick and dead, and of the 
states and ends of all mankind, John v. 22. 27. Acts x. 42. 
2 Tim. iv. 1. 1 Pet. iv. 5. 

" That there shall be hereafter a great harvest, which 
is the end of the world, a great day of judgment, and the 
judgment of that great day, the holy Scripture is clear, 
Matt. xiii. 39, 40, 41. x. 15. and xi. 24. Jude 6. ' When the 
Son of man cometh in his glory, and all the holy angels 
with him, then shall he sit upon the throne of his glory, 
and before him shall be gathered all nations, &:c.' Matt. 
XXV. 31, 32. to the end, compared with ch. xxii. 31. Mark 
viii. 38. Luke ix. 26. 1 Cor. xv. 52. 2 Thcs. i. 7, 8. to the 
end, and 1 Thes. iv. 16. Rev. xx. 12, 13, 14, 15. 

"That this blessed heavenly Man, this Son of man, who 



218 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

hath so deeply sufTcred and endured so many great indig- 
nities and persecutions from his adversaries, (both to him- 
self, and his members and brethren,) should at last, even 
in the last and great day, signally and manifestly appear 
in glory and triumph, attended with all his glorious, hea- 
venly host and retinue, before all nations, before all his 
enemies, and those that have denied him ; this will be to 
their great terror and amazement, that this most glorious 
heavenly Man, and his brethren, that have been so much 
contemned and set at naught, should be thus exalted over 
their enemies and persecutors, in glory and triumph, is a 
righteous thing with God; and that they that suffer with 
him, should appear with him in glory and dignity when he 
thus appears at last. Christ was Judge of the world, and 
the prince thereof, when on earth, John ix. 39. and xii. 31. 
He is still Judge of the world, the wickedness, and prince 
thereof, by his light. Spirit, and gospel in men's hearts and 
consciences, John xvi. 8. 1 1. Matt. xii. 20. Isa. xlii. 1. Rom. 
ii. 16. 1 Pet. iv. 6. And he will be the Judge and final 
determiner thereof in that great day appointed; God hav- 
ing appointed a day wherein he will judge the world in 
righteousness by that Man whom he hath ordained. Christ 
foretold, it shall be more tolerable for them of the land of 
Sodom and Gomorrah in the day of judgment, than for 
that city or people that would not receive his messengers 
or ministers, &c. Matt. x. 15. and see ch. xi. 24. and Mark 
vi. 11. Luke x. 12. 14. It is certain that God knows how 
to deliver the godly out of all their trials and afflictions, 
and at last to bring them forth, and raise them up into glory 
with Christ : so he knoweth also how to reserve the unjust 
and finally impenitent unto the day of judgment to be 
punished, 2 Pet. ii. 9. He will bring them forth unto the 
day of destruction. Job xxi. 30. The Lord can and will 
reserve such impenitent, presumptuous, and rebellious 
criminals, as bound under chains of darkness, as were the 
fallen angels, unto the judgment of the great day, Judc 6. 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 219 

Matt. XXV. 30. It is not for us to determine or dispute the 
manner how they shall be so reserved ; but leave it to God, 
he knows how." 

A Postscript relating to the doctrine of the Resurrection 
and Eternal Judgment : — 

" At the last trump of God, and the voice of the arch- 
angel, the dead shall be raised incorruptible, the dead in 
Christ shall rise first, 1 Cor. xv. 52. 1 Thes. iv. 16. com- 
pared with Matt. xxiv. 31. 

"Many are often alarmed in conscience here by the 
word and voice of God ; who stop their ears and shght 
those warnings ; but the great and final alarm of the last 
trumpet, they cannot stop their ears against, nor escape, 
it will unavoidably seize upon, and further awaken them 
finally to judgment. They that will not be alarmed in 
their consciences unto repentance, nor out of their sins 
here, must certainly be alarmed to judgment hereafter. 

" Whosoever do now wilfully shut their eyes, hate, con- 
temn, or shun the light of Christ, or his appearance within, 
shall at last be made to see, and not be able to shun or 
hide themselves from his glorious and dreadful appearance 
from heaven with his mighty angels, as with lightning and 
flaming fire, to render vengeance on all them that know 
not God, and obey not the gospel of our Lord Jesus Christ, 
iThes.iv. 16. Matt. xxiv. 27. Lukexvii.24. Dan.x.6. Job 
xxxvii. 3. 

" And though many now evade and reject the inward 
convictions and judgment of the light, and shut up the re- 
cords or books thereof in their own consciences, they 
shall be at last opened, and every one judged of these 
things recorded therein, according to their works, Rev. xx. 
12, 13, 14, 15. 

"Signed in behalf of our Christian profession and people 
aforesaid, 

"George Whitehead, Ambrose Rigge, William Fallow 
field, James Parke, Charles Marshall, John Bowatcr, John 
Vaughton, Wilham Binglcy." 



220 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 



Francis Bugg having charged the Society of Friends 
with being Socinians, and denying the Divinity of our Lord 
and Saviour Jesus Christ, and the authenticity and divine 
authority of the holy Scriptures, the following declaration 
of their Christian behef relative to these doctrines, was 
drawn up, signed by thirty-two Friends, and presented to 
parliament in 1693,* viz. — 

" We whose names are underwritten, being in Christian 
Society with the people called Quakers, do in good con- 
science, declare and certify all persons concerned ; 

" 1. That we sincerely beheve and confess that Jesus of 
Nazareth, who was born of the virgin Mary, is the true 
Messiah, the very Christ, the Son of the living God, to 
whom all the prophets gave witness. And we do highly 
value his death, sufferings, works, offices, and merits, for 
the redemption and salvation of mankind, together with 
his laws, doctrines, and ministry. 

" 2. That this very Christ of God, was and is the Lamb 
of God, that takes away the sins of the world, who was 
slain, was dead, and is ahve, and lives for evermore, in 
his divine, eternal glory, dominion, and power, with the 
Father. 

" 3. That the holy Scriptures of the Old and New Tes- 

* Sewell, in his History of the Quakers, vol. ii. p. 511, gives the four 
articles of this confession. He says it was "signed by one and thirty 
persons, of which George Whitehead was one." 

In a tract, entitled " The Counterfeit Convert a Scandal to Christianity," 
written by George Whitehead, the declaration is inserted entire, with the 
names of the persons who signed it on behalf of the Society. From this 
work, I have copied the document. It will be perceived there are thirty- 
two names, and that G. Whitehead is not among them. Joseph Wyeth 
has also inserted it in his " Primitive Christianity Continued," but G. W.'s 
name is not in his copy. It may have been accidentally omitted in the 
reprint. The notice of the declaration in p. xxii. of this work, was taken 
from Sewell, and states that it was signed by thirty-one persons. I had 
not then examined the other treatises containing it, which will account for 
the difference in the numbers. 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 221 

tament, are of divine authority, as being given by inspira- 
tion from God. 

" 4. And that magistracy or civil government, is God's 
ordinance, the good ends thereof being for the punishment 
of evil doers, and praise of them that do well. 

"And we know of no other doctrine or principle, preach- 
ed, maintained, or ever received among or by us, since we 
were a people, contrary to these before mentioned." 

Signed in behalf of the said people, 

Thomas Lower, William Crouch, William Ingram, Wil- 
liam Mead, William Macket, Philip Ford, Francis Cam- 
field, John Edge, Thomas Hudson, Charles Marshall, 
Josiah Elhs, Gilbert Latey, Theodore Ecclestone, Joseph 
Wasey, Thomas Cox, John Bowater, Benjamin Antrobus, 
William Phillips, Edward Brook, William Townsend, John 
Hall, George Oldner, Thomas Barker, Abraham Johnson, 
Thomas Twinbarrow, Michael Russell, John Harwood, 
John Danson, John Stringfellow, William Paul, Francis 
Etteridge, Benjamin Bealing. 



YEARLY MEETING. 

Although the extracts on the divinity and offices of our 
blessed Lord, are already extended to a considerable 
length, yet as the subjects embraced in them are of the 
highest importance, and must be pecuharly interesting to 
all those who are desirous of possessing a correct know- 
ledge of the principles held by our honourable predeces- 
sors, I apprehend the subsequent quotations from the 
epistles issued by the Society, in its collective capacity, 
will not be unacceptable. They evince a fervent religious 
concern for the preservation of all its members in the 
unity of that precious faith once delivered to the saints, 
and an ardent soUcitudc that the children of Friends might 
be scrupulously guarded from the corrupt and contanii- 

33 



222 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

nating influence of those libertine principles which would 
lead them to doubt the sacred truths recorded in holy 
Scripture ; and that those on whom the oversight of their 
education devolves, should be especially careful to train 
them in the frequent reading of those invaluable writings, 
and to imbue their susceptible and tender minds with a 
correct knowledge, and sincere behef, of the saving truths 
which are there recorded. 

The first Yearly Meeting was held in London, at the 
house of Ellis Hookes, the clerk, in the year 1675. From 
that time it has regularly issued an annual epistle to its 
members; and as the meetings of Friends in America 
were then under its care, they were included in these af- 
fectionate salutations ; which were sent over, and reprinted 
by direction of the Yearly Meetings in this country, for 
general circulation. 

1683. — "And now, dear friends, the wonderful mercy and 
goodness and power and blessed presence of the eternal, 
immortal God, hath been manifest this year in all our meet- 
ings, and Friends wonderfully preserved by his special, 
divine providence in this difficult and suffering time. The 
Lord our God is worthy to have all the praise, glory, and 
honour, for his presence and power was manifest beyond 
words ! Blessed be his name for ever ! And therefore that 
all may walk worthy of his blessings and mercies ! And that 
all may keep and walk in Christ Jesus, the Sanctuary! For 
in him is peace and safety, who destroys the destroyer, 
the enmity and adversary. For Christ is your Sanctuary 
in this day of storm and tempest, in whom you have rest 
and peace : And therefore whatever storms and tempests 
do or should arise within or without, Christ, your Sanctu- 
ary, is over them all ; who has all power in heaven and 
earth given unto him, and none is able to pluck his lambs 
and sheep out of his Father's or his hand; who is the 
true Shepherd; neither are any able to hurt the hair of 
your head, except it be permitted by his power for your 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 223 

trial. And therefore rejoice in his power, the Lamb of 
God, who hath the victory over all, both within and with- 
out. He by whom all things were made, and is over all, 
the First and the Last, the Amen. And the faithful and 
true Witness in all his, males and females, the heavenly 
Rock and Foundation, for all the believers in the light, and 
all the children of the day, to build upon, to stand sure." 

1697. — "Unto which blessed Word we commit and com- 
mend you, to be supplied and preserved to the end; whereby 
you may add to your faith, that has been begotten thereby, 
virtue, and to your virtue, knowledge, and to knowledge 
temperance, to temperance patience, to patience godliness, 
to godliness brotherly kindness, and to brotherly kindness 
charity : For if these things be in you and abound, they 
make you that ye shall be neither barren nor unfruitful in 
the knowledge of our Lord Jesus Christ, the faithful Wit- 
ness, the First-begotten from the dead, the Prince of the 
kings of the earth. Unto him that loved and washed us 
from our sins in his own blood, be glory and dominion for 



1712. — "We also exhort all parents of children to be 
very careful to educate and train them up in the fear of 
God, and knowledge of our Lord and Saviour Jesus Christ, 
according to the holy Scriptures." 

1713. — "The salutation of love in the Lord Jesus Christ, 
our peaceable Saviour and blessed Mediator, is extended 
unto you, heartily wishing that grace, mercy and peace 
may abound among us all; and in all the churches of Christ 
every where, that the Spring of life and sincere love may 
yet arise and flow through all, for perfect unity of spirit in 
the bond of true, lasting peace and concord." 

1715. — "The Lord is one, and his name, power, and 
Spirit, one; and he hath called us to bo one in charity, in 



224 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

principle, and in practice. Let us all, therefore, diligently 
follow and pursue the same, according to the degrees of 
that divine grace, wisdom, and understanding, given us of 
God through the dear Son of his love, Jesus Christ our 
only Mediator." 

1722. — '-Finally, dear brethren and sisters, we recom- 
mend you all to our most gracious God and Saviour Jesus 
Christ, to preserve you in his love and peace, and humbly 
desire you may all continue therein, with a godly care to 
discharge and keep a pure conscience, as Christian exam- 
ples in life and practice, that the God of love and peace 
may continue his presence with you. To whom be glory, 
dominion and praise through Jesus Christ for ever and 
ever." 

1723. — "And, dear friends, this meeting considering 
that some in the present age do endeavour, as well by 
certain books, as a licentious conversation, to lessen and 
decry the true faith in our Lord and Saviour Jesus Christ, 
even that precious faith once delivered to his saints, 
which, by the mercy of God, is also bestowed upon us, 
do therefore earnestly advise and exhort all parents, mas- 
ters and mistresses of famihes, and guardians of minors, 
that they prevent as much as in them hes, their children, 
servants, and youth under their respective care and tuition, 
from having or reading books or papers, that have any 
tendency to prejudice the profession of the Christian reli- 
gion, to create in them the least doubt or question con- 
cerning the truth of the holy Scripture, or those necessary 
and saving truths declared in them, lest their infant and 
feeble minds should be poisoned thereby, and a foundation 
laid for the greatest evils." See also the Discipline of Phi- 
ladelphia, New England, New York, Baltimore, Ohio, and 
Indiana Yearly Meetings. 

1732. — "And, dear friends, we tenderly and earnestly ad- 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 225 

vise and exhort all parents and masters of families, that they 
exert themselves in the wisdom of God, and in the strength 
of his love, to instruct their children and families in the 
doctrines and precepts of the Christian religion contained 
in the holy Scriptures, and that they excite them to the 
diligent reading of those sacred v^ritings, which plainly set 
forth the miraculous conception, birth, holy hfe, wonderful 
works, blessed example, meritorious death, and glorious 
resurrection, ascension, and mediation of our Lord and 
Saviour Jesus Christ ; and to educate their children in the 
belief of those important truths, as well as in the behef of 
the inward manifestation and operation of the Spirit of 
God on their own minds, that they may reap the benefit 
and advantage thereof, for their own peace and everlast- 
ing happiness, which is infinitely preferable to all other 
considerations. We therefore exhort, in the most earnest 
manner, that all be very careful in this respect, a neglect 
herein being, in our judgment, very blameworthy." See 
the Discipline of Philadelphia, New England, New York, 
Baltimore, Ohio, and Indiana Yearly Meetings, where the 
substance of the above extract is inserted. 

1736. — "And, dear friends, in order that as we have re- 
ceived Christ, so we may walk in him, in all holiness and 
godliness of conversation, we earnestly exhort that ye hold 
fast the profession of the faith of our Lord Jesus Christ, 
without wavering, both in respect to his outward coming 
in the flesh, his sufferings, death, resurrection, ascension, 
mediation, and intercession at the right hand of the Father, 
and to the inward manifestation of his grace and Holy 
Spirit in our hearts, powerfully working in the soul of man 
to the subduing every evil affection and lust, and to the 
purifying of our consciences from dead works to serve the 
living God ; and that through the virtue and efficacy of 
this most holy faith, ye may become strong in the Lord, 
and in the power of his might." 



226 ON THE DIVIMTY AM) OFFICES OF JESUS CHRIST. 

1 750. — "And, dear friends, we earnestly exhort and entreat 
you to abide steadfast in the faitli of our Lord and Saviour 
Jesus Christ: and to take heed lest any of you be seduced 
by the craft and subtilty of designing men, some of whom 
have published books tending to alienate the minds of men 
from the true and saving faith, and to lead them to a dis- 
esteem of the holy Scriptures, and the principles of the 
Christian religion therein contained. Beware, lest any of 
you who profess to follow the light of Christ, be drawn 
aside from the simplicity of his truth, and diverted from 
your obedience to his holy cross, by imbibing such prin- 
ciples as would promote a disbelief of his gospel, and of 
the important doctrines revealed in the holy Scriptures, 
necessary to be beheved in order to the salvation of those 
to whom they are so revealed. And as the doctrine of 
future rewards and punishments is clearly declared of in 
holy Writ, and is a doctrine of the Christian rehgion 
tending to excite men to the practice of virtue, and deter 
them from vice, beware lest any of you be drawn aside 
from the purity of the faith in this respect, into a perni- 
cious and dangerous error. But follow ye the guidance 
of the light of Christ, which only can infallibly secure you 
from being led away by the error of the wicked, and falling 
from your own steadfastness." 

1758. — '•Grace be unto you, and peace, from Him which 
is, and which was, and which is to come, and from Jesus 
Christ, who is the faithful Witness, and the Prince of the 
kings of the earth : To whom, with the Father, be glory 
and dominion for ever and ever. Amen." 

1760. — "We therefore earnestly entreat that it may be 
the constant care of all parents, guardians, masters and 
mistresses, properly to teach, restrain, and example those 
whom Providence hath placed under them, for their help, 
direction, and preservation, and for whom an account 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 227 

must be rendered, bringing them up in the fear of the 
Lord, and in that sobriety, moderation, and plainness in 
speech, apparel, and deportment, which becomes a people 
professing to be the followers of our Lord Jesus Christ, 
the perfect pattern of humility and self-denial, ' who made 
himself of no reputation, but took upon him the form of a 
servant,' yet is styled in the holy Scriptures, ' the blessed 
and only Potentate, the King of kings and Lord of lords, 
who only hath immortality, dwelling in the light.' 

" Thus shall we be gathered to him, in whom the medi- 
ation and acceptance with the Father stands, and being 
enriched with the durable treasures that are hid in Christ 
Jesus, be experimentally united to those who are come 
unto mount Zion, and unto the city of the living God, the 
heavenly Jerusalem, and to an innumerable company of 
angels, to the general assembly of the church of the first 
born which are written in heaven, and to God the judge 
of all: To whom, with Jesus, the Mediator of the new 
covenant, be all honour and glory for ever. Amen." 



DISCIPLINE. 

It appears from the ancient records of the religious So- 
ciety of Friends, that at a very early period after its rise, 
a fervent. Christian concern was manifested by the body, 
for the preservation of its members in the unity of the 
blessed faith of the gospel. A godly care was also exer- 
cised to guard against the promulgation of those unsound 
and speculative notions, which, under various alluring and 
specious forms, the deceitful adversary of man's happi- 
ness is so often presenting to the active and inquiring 
mind, to beguile the unwary and draw them from their 
love and allegiance to Christ Jesus, the great Shepherd 
and Bishop of souls. Our worthy Friends were fully aware 
of the danger there is, in endeavouring to fathom the 



228 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

inscrutable counsels of an all-wise and incomprehensible 
God, by the finite powers of human reason ; and in at- 
tempting to explain away, or to accommodate, the awful 
"mysteries of the kingdom of heaven" to the narrow 
conceptions of men; they therefore encouraged their 
members to exercise that humble, confiding faith, which 
works by love; and which, without seeking to compre- 
hend "the why and the wherefore," delights in simple 
obedience to the will of God : and in expressing their views 
on doctrinal points, to keep close to the plain and explicit 
language of the holy Scriptures, relying upon their divine 
testimony, as the most authentic and perfect declaration 
of Christian faith, containing a sufficient explanation of all 
things, necessary to be believed, in order to salvation. 

But for want of due attention to this salutary counsel, 
and a reverent dependance on the unfoldings of the Holy 
Spirit of Christ, some who had made profession of the 
truth as it is in Jesus, and through divine assistance, walk- 
ed worthily for a time, left their first love, and were drawn 
out into reasoning on religious truths. Thus their minds 
became darkened with vain and fooHsh imaginations, set- 
ting up their own fallen reason above the pure witness for 
God, and disregarding the sacred truths recorded in the 
holy Scriptures, by which means they were led into many 
gross errors both in doctrine and practice. After the 
unavailing extension of patient. Christian labour, for the 
convincement and recovery of such, it became the duty of 
the faithful members to bear their testimony against their 
errors, and to separate from their communion those who 
had unhappily become contaminated with them. Of this 
number was Jeflfery Bullock, whose disownment from the 
Society of Friends I have already noticed, in the extracts 
from the writings of Giles Barnardiston. Amongst other 
oflfences against the doctrine and discipline of the church, 
he pubhshed several books in opposition to the principles 
of Friends, in which he denies that our Lord Jesus Christ, 
who was crucified at Jerusalem, is the Saviour and Judge 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 229 

of the world, and also rejects the propitiatory sacrifice 
which He there offered for the sins of the whole world. 

The Society of Friends in the present day may derive 
an instructive warning from the fact, that he promulgated 
these dangerous errors, under the specious profession of 
greater spiritual Hght and knowledge than had been vouch- 
safed to the righteous in former ages, and with the plausi- 
ble pretext of exalting the light within, as the only Saviour ; 
disregarding the sacred testimony of the holy Scriptures, 
and other instrumental means, which, in the wisdom and 
goodness of the blessed Head of the church, have been 
offered for our instruction and comfort, that the man of 
God might be made perfect, thoroughly furnished unto 
every good work. 

The effects of this spirit of self-exaltation and unbehef, 
became mournfully obvious, not only in the unscriptural 
notions which he promulgated, but also in his opposition 
to the good order and government instituted in the church, 
which he denounced as tyranny, oppression, and usurpa- 
tion of power, declaring that every man should be left to 
the guidance of the spirit of truth in himself Against 
those faithful elders whose duty it was to administer coun- 
sel and reproof, in meekness and wisdom, and to labour 
with him, in order to reclaim him from the delusions into 
which his self-confidence had betrayed him, he inveighed 
with much acrimony, and persisted in imposing himself 
upon his brethren, after they had testified their disunity 
with his ministry. These deviations led to other prac- 
tices inconsistent with the testimonies held by Friends, 
and he violated their well known scruple against taking 
oaths.^ 



* Since the foregoing pages of this work went to press, I have received 
a copy of a paper, in wliich J. B. condemns his transgressions. Tlie fol- 
lowing is an extract from it, viz. — 

. '•' Several testimonies given forth by Jeflery Bullock, ajxainst that evil 
34 



230 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

The Society has uniformly asserted as its beUef, that 
the hght of Christ Jesus revealed in the soul, would 
always lead his humble disciples sincerely to believe all 
that is recorded in the sacred writings concerning him, 

spirit, by which he had been led to oppose the truth and people of God, 
both by word, writing, and printed books, for several years last past. 

" Sudbury, the 25th of 8th month, 1686. 

" Whereas, in an hour of darkness and temptation, I have been drawn 
forth by the enemy of my soul, that hath led me out in envy, enmity, and 
great wilfulness, through my departing from the holy light and pure wit- 
ness of God in my own conscience, to write, and cause to be printed and 
pubhshed, divers books and papers, which were unsound.^ pernicious^ and 
contrary to truths in reproach of God's truth and people, and their holy 
way and order, into which truth hath led and settled them ; and not only 
so, but have also defamed the children of truth, and enviously opposed 
them, not only by writing, but publicly in meetings ; and by retaining the 
counsel of the adversary of my soul, was carried on further to that 
ungodly act, in wilfulness and stubbornness, to break that holy command 
of Christ, who saith, ' Swear not at all,' yet contradictory to the witness of 
God in my own conscience, I did swear ; and now after all these my wicked 
doings, the pure witness of God is risen, and hath set all these my sins in 
order before me, and sin now is my soul's burthen : Wherefore, that my 
soul may find ease, and favour and forgiveness of God, in humihty of 
heart, and contriteness of soul, do condemn all these my wicked works ; 
and that it may be clearly and particularly evidenced, I condenm by name 
all my said books, viz. my book entitled 'Antichrist's Transformations 
within, discovered by the Light within;' my book, entitled 'One Blow 
more against Antichrist's Ministers, &c.' being a reply to Giles Barnar- 
diston's answer to my first book ; also my book, entitled * A Testimony 
against the Sixty-Six Judges, called Quakers, that wrote an Epistle against 
John Story and John Wilkinson ;' also my book, called ' Gross Errors 
Detected, or, many of the doctrines of the leading Quakers disowned :' 
All which books are for judgment. Moreover, I desire that all such that 
have read any or all of the said books, that you take heed to yourselves, 
that nothing in them do you hurt, for certainly it was the dark and evil 
spirit that guided me therein, to write and publish them, by which I did 
despite to the Spii-it of grace therein ; and I desire that all that have any 
of the said books, that you destroy them, as I have done them in my own 
possession, that they may all be obhterated, and that they may never be 
spoken of, or remembered any more. The hand of the Lord heth heavy 
upon me for these things, therefore let all take warning by me that you 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 231 

and reverently to adore the unspeakable mercy of a gra- 
cious and long suffering God, in giving his beloved and 
only begotten Son into the world, for the salvation of sin- 
ners ; and also to acknowledge with heartfelt gratitude, 
the amazing condescension of our blessed Redeemer, in 
offering himself up to the ignominious and cruel death of 
the cross, a voluntary sacrifice and atonement for the sins 
of the whole world. It was therefore consistent and pro- 
per, that they should openly disavow and deny the pre- 
tended revelations of a deluded man, which were not only 
incompatible with their own acknowledged principles, but 
also inconsistent with the concurrent testimony of the 
holy Scriptures. 

The circumstance of his disownment at so early a pe- 
riod, within thirty years after George Fox's convincement, 
and during the lives of almost all those, whom we are wont 
to consider, as the brightest luminaries of that gospel day, 
is certainly a most interesting and important fact. It 
fixes, with indubitable certainty, the faith of our primitive 
Friends in relation to those essential doctrines of the 

may be kept out of the snares and baits of the devil, but as every one 
keeps to the Light, and are obedient to God's witness, and holy grace 
placed in their hearts, it will preserve them in the way of truth and 
uprightness for ever. Subscribed with my own hand, the day and year 
above written. 

"JEFFERY BULLOCK." 

" Postscript. Whatever I have spoken, or caused to be printed against 
George Fox, or the order that is amongst those called Quakers, I do dis- 
own it. And as to what I have held forth, that the soul is mortal, and 
that there is no future state, I do utterly disown the same, believing it 
came from the same power of darkness that brought forth the fruits above 
mentioned that I have testified against. 

"JEFFERY BULLOCK." 

" Subscribed above and here in the presence of us, Mary Bullock, his 
wife, Johannah Kem[), John Baker, Thomas Clark, Francis Waldegrave, 
Ezekicl Sheldrick, Arthur Cotton, John Furly. 

" The contents of this paper, and his name written with his own hand, 
was owned since, before Anne Bullock, his daughter. 

"Sudbury, October Ith, IGBG." 



232 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

Christian religion ; and proves beyond contradiction, that 
they viewed it as a matter of high concernment, that all 
their members should be preserved in the unity of the 
faith, sound in word and doctrine. 

It furnishes us also with a triumphant refutation of the 
assertions, that they considered doctrines of no import- 
ance ; that they had but one fundamental doctrine ; and 
that to profess a behef in the light of Christ Jesus inwardly 
revealed, and to live moral lives, were the only requisites 
necessary to entitle persons to the privileges of Christian 
communion. 

The refutation of these unfounded opinions does not, 
however, rest merely on the case which I have just men- 
tioned. Several other persons were testified against by the 
primitive Quakers, for holding sentiments repugnant to the 
doctrines of Christ and his apostles;* and in the year 

* Besides these instances of disownment recorded in the early history 
of the Society, there have been others at different periods since : several 
have occurred within the present century, some of which may properly be 
introduced here, in order to show that the Society has continued its care 
for the preservation of its members in the profession of the Christian reU- 
gion ; and that where any thing to the contrary appeared, it has uniformly 
borne an open testimony against it. 

In the year 1800, Hannah Barnard, of Hudson, in the state of New 
York, while on a rehgious visit to Friends in England, promulgated un- 
sound doctrines, wliich brought her under the notice of the Morning 
meeting in London. The admonition and labour of Friends proving in- 
effectual, and she persisting in the avowal of her sentiments, the case was 
referred to Devonshire-House monthly meeting, and finally brought, by 
her appeal, before the quarterly meeting of London and JMiddlesex, and 
the yearly meeting of London in 1801 ; in aU which meetings, after giving 
her a full hearing, her doctrines were denied by the Society, and the pro- 
ceedings of the inferior meetings confirmed. Minutes of the case were 
subsequently transmitted to the monthly meeting of Hudson, New York, 
by which she ^vas disowned in consequence of her unsound doctrines. By 
a reference to a printed summary of her faith, and other documents which 
are already before the public, I find that she denied the truth of many 
parts of Scripture history, particularly those which relate to the Jewish 
wars, the miraculous conception of Jesus Christ, and his miracles. The 
doctrine of the propitiation of our blessed Lord, she styles "an inconsist- 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 233 

1694, the following rule of discipline was adopted by the 
yearly meeting, viz. — 

" If there be any such gross errors, false doctrines, or 
mistakes held by any professing truth, as are either against 
the validity of Christ's sufferings, blood, resurrection, as- 
cension, or glory in the heavens, according as they are set 
forth in the Scriptures ; or any ways tending to the denial 
of the heavenly Man, Christ ; such persons ought to be 
diligently instructed and admonished by faithful friends, 
and not to be exposed by any to public reproach ; and 
where the error proceeds from ignorance and darkness 

ent, unintelligible motley of absurdity;" a ''system of jargon, which 
scarcely admits of a parallel, &c." and likewise rejects a belief in his 
divinity, and resurrection from the dead. 

One of her followers was subsequently disowned in England for hold- 
ing similar sentiments, and carried his case to the quarterly and yearly 
meeting by an appeal. He, as well as H. Barnard, was fully heard in the 
open meeting, and the proceedings of the subordinate meetings confirmed, 
by which act, the Society's disapprobation of such dangerous and anti- 
christian errors was clearly manifested. 

In the year 1816, an individual was brought under deahng in the 
monthly meeting of Westbury, on Long Island, for denying the Divinity of 
Jesus Christ, a belief in divine revelation, and the authenticity of the holy 
Scriptures. After a long extension of labour on the part of his friends, 
he presented a condemnation of his errors to the monthly meeting, and 
the case was dismissed. Having relapsed, however, into his former errors, 
the case was again taken up in 1822, together with those of two other 
persons, on the charge of unsoundness in doctrine, and neglect of meet- 
ings, and all the parties were disowned. 

Another individual was disowned by the monthly meeting of Yonge 
street, in Canada, on the single charge of denying the Divinity of Christ. 
He appealed to the half-year's meeting of Canada, and the yearly meet- 
ing of New York, in 1815, by both of which, the proceedings of tlic 
monthly meeting were confirmed. 

Other cases of a similar character might also be adduced, but it is ap- 
prehended these will be sufllcicnt to show that the Society of Friends lias 
uniformly required of its members an acknowledgment of the trutiis con- 
tained in holy Scripture, and a belief in the fundamental doctrines of tlie 
Christian religion. Tlicy also prove that the denial of any of these, has 
been considered an ofl'ence of so high a character as to demand a disown- 
ment from its communion. 



234 ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 

of their understanding, they ought the more meekly and 
gently to be informed : But if any shall wilfully persist in 
error in point of faith, after being duly informed, then such 
to be further dealt with according to gospel order ; that 
the truth, church, or body of Christ, may not suffer by any 

particular pretended member that is so corrupt." 1694. 

See Extracts. 

The Society having greatly increased in numbers, and 
many ministers being engaged to travel m the work of the 
gospel, a concern was felt by the yearly meeting, that such 
as went forth on these important missions might be sound 
in the faith, lest, through their means, the minds of any 
should be poisoned with erroneous principles, and thereby 
the foundation be laid for the greatest evils. In order to 
guard against such an occurrence, a rule of discipline was 
made in the year 1699, as follows, viz. — 

" Recommended, to the several monthly and quarterly 
meetings, that they take care to advise that those Friends 
who go forth with a public testimony, may be such as are 
well approved at home, by their own respective monthly 
or quarterly meetings, and are sound in doctrine^ of good 
conversation, and in unity with their own meetings. 

" And if any faithful Friends or meetings be burthened 
with the contrary, let them tenderly clear their consciences 
privately, to the parties concerned, according to gospel 
order; and if they do not receive admonition, the meeting 
to which they belong should be acquainted therewith." — 
Discipline, 1699. 

These salutary regulations are in force at the present 
time among our brethren in Great Britain ; and the follow- 
ing extract from the discipline of Philadelphia, Baltimore, 
North CaroUna, Ohio, and Indiana Yearly Meetings, shows 
that the same important subjects have claimed the atten- 
tion of the Society in America. 

" If any in membership with us, shall blaspheme, or 
speak profanely of Almighty God, Christ Jesus, or the Holy 
Spirit, he or she ought early to be tenderly treated with 



ON THE DIVINITY AND OFFICES OF JESUS CHRIST. 235 

for their instruction, and the convincement of their under- 
standing, that they may experience repentance and for- 
giveness : But should any, notwithstanding this brotherly 
labour, persist in their error, or deny the Divinity of our 
Lord and Saviour Jesus Christ, the immediate revelation 
of the Holy Spirit, or the authenticity of the Scriptures ; 
as it is manifest they are not one in faith with us, the 
monthly meeting where the party belongs, having extended 
due care for the help and benefit of the individual without 
effect, ought to declare the same, and issue their testimony 
accordingly." 



236 



SECTION III. 
On the Holy Scriptures, 

The religious Society of Friends has always sincerely 
believed, that the holy Scriptures of the Old and New 
Testament were given by inspiration of God ; that holy 
men of old wrote them as they were moved by the Holy 
Ghost; and that these sacred and invaluable records, 
which have thus been preserved and transmitted to us, in 
the wisdom and goodness of a kind Providence, are pro- 
fitable for doctrine, for reproof, for correction, for instruc- 
tion in righteousness, that the man of God may be perfect, 
thoroughly furnished unto every good work. Whatsoever 
was thus written aforetime, was written for our learning, 
that we, through patience and comfort of the Scriptures, 
might have hope ; they being able to make us wise unto 
salvation, through faith which is in Christ Jesus. 

Although Friends cannot call them the Word of God, 
beUeving thpt this exalted epithet is strictly and peculiarly 
applicable to our blessed Lord and Saviour Jesus Christ, 
and to him only, yet they have ever believed them to be 
the words of God. They are a true testimony of those 
things most surely beheved by the apostles and primitive 
Christians, and by their faithful successors down to the 
present day; and as they contain the mind and will of 
God, and are his commands to us, in that respect, they are 
his declaratory word ; of divine authority, and obligatory 
upon us. 

They receive and beheve in them as the most authentic 
and perfect declaration of Christian faith ; the only fit, out- 
ward judge and test of the soundness of doctrine ; and 
they have ever declared their willingness that all their 



ON THE HOLY SCRIPTURES. 237 

doctrines and principles should be tried by them, and 
whatsoever any, who profess to be guided by the Holy 
Spirit, either beheve or do, which is contrary to, or incon- 
sistent with, their divine testimony, should be accounted 
a delusion. Many of the extracts contained in the pre- 
ceding pages corroborate these views, and the following 
selections will further elucidate and confirm them. 



GEORGE FOX, 

In giving an account of his reUgious exercises when 
quite young, makes the following observations : — 

" Though I had great openings, yet great trouble and 
temptations came many times upon me, so that when it 
was day I wished for night, and when it was night I wished 
for day ; and by reason of the openings I had in my trou- 
bles, I could say as David said, ' Day unto day uttereth 
speech, and night unto night showeth knowledge.' When 
I had openings, they answered one another, and answered 
the Scriptures, for I had great openings of the Scriptures, 
and when I was in troubles, one trouble also answered to 
another." — Journal, vol. i. p. 90. 1646. 

From his "Great Mystery," published in 1659, the fol- 
lowing extracts are taken, viz. — 

"Samuel Eaton objected, 'The devil shows his spite 
and spleen, in them who say they have the Word, as it was 
in the beginning, against the Scriptures,' &c. 

George Fox. " Answer. — That is not so, for they that 
have the Word, as was in the beginning, own the Scrip- 
tures, and arc not against them, but are in that which ful- 
fils them."— Page 4. 1659. 

Richard Baxter, writing against Friends, called the 
Scriptures "the temporal word;" to which George Fox 
replies, " Now see if this be not an undervaluing the Scrip- 
tures of truth, and the words of God and Christ, and the 

35 



238 ON THE HOLY SCRIPTURES. 

prophets and apostles, which cannot be broken ; he calls 
it a temporal word, which [whereas] the Scripture teacheth 
no such doctrine."— Page 29. 1659. 

'^ He says, Christ's name is called the Word of God ; 
his name is above every name, and over all things he must 
have the pre-eminence, words and names. Yet I say, the 
Scriptures of truth, given forth from the Spirit of truth, 
are the words of God ; God's words, which Christ the 
Word fulfilled, by him, in whom they end, who was before 
the words were spoken forth." — Page 110. 1659. 

The declaration of faith issued by George Fox and 
others, and presented to the governor and council of Bar- 
badoes, contains the following observations, viz. — 

" Concerning the holy Scriptures : We believe they were 
given forth by the Holy Spirit of God, through the holy 
men of God, who (as the Scripture itself declares, 2 Pet. 
i. 21.) spoke as they were moved by the Holy Ghost: we 
believe they are to be read, believed, and fulfilled, (he that 
fulfils them is Christ,) and they are profitable for reproof, 
for correction, and for instruction in righteousness, that 
the man of God may be perfect, thoroughly furnished unto 
all good works, 2 Tim. iii. 19. and are able to make wise 
unto salvation, through faith in Christ Jesus. We believe 
the holy Scriptures are the words of God, for it is said in 
Exodus XX. 1. 'God spake all these words, saying, &;c.' 
meaning the ten commandments given forth upon Mount 
Sinai. And in Rev. xxii. 18. saith John, ' I testify to every 
man that heareth the words of the prophecy of this book, 
if any man addeth unto these, and if any man shall take 
away from the words of the book of this prophecy, (not 
the Word,) &c.' So in Luke i. 20. Because thou believest 
not my words ; and in John v. 47. xv. 7. xiv. 23. xii. 47 : So 
that we call the holy Scriptures, as Christ, the apostles and 
holy men of God, called them, viz. the words of God." — 
G. Fox's Journal, pages 145, 146, 147. 1671. 



ON THE HOLY SCRIPTURES. 239 



ROBERT BARCLAY. 



The following extracts from Barclay's Apology, will 
give a clear view of the value and estimation in which 
that excellent man and his cotemporary Friends, held the 
sacred writings, viz. — 

" Proposition third, concerning the Scriptures. 

" From these revelations of the Spirit of God to the 
saints, have proceeded the Scriptures of truth, which con- 
tain, 

" I. A faithful historical account of the actings of God's 
people in divers ages; with many singular and remarkable 
providences attending them. 

" II. A prophetical account of several things, whereof 
some are already past, and some yet to come. 

" III. A full and ample account of all the chief princi- 
ples of the doctrine of Christ, held forth in divers precious 
declarations, exhortations, and sentences, which, by the 
moving of God's Spirit, were at several times, and upon 
sundry occasions, spoken and written unto some churches 
and their pastors. 

" Nevertheless, because they are only a declaration of 
the fountain, and not the fountain itself, therefore they are 
not to be esteemed the principal ground of all truth and 
knowledge, nor yet the adequate, primary rule of faith 
and manners. Yet because they give a true and faithful 
testimony of the first foundation, they are and may be 
esteemed a secondary rule, subordinate to the Spirit, from 
which they have all their excellency and certainty : for as 
by the inward testimony of the Spirit we do alone truly 
know them, so they testify that the Spirit is that guide, 
by which the saints are led into all truth ; therefore ac- 
cording to the Scriptures, the Spirit is the first and prin- 
cipal leader. Seeing then that we do therefore receive 
and behevc the Scriptures because they procc<ul(ul from 
the Spirit, for the very same reason, is the Spirit more 



240 ON THE HOLY SCRIPTURES. 

originally and principally the rule, according to the re- 
ceived maxim in the schools, Propter quod unumquodque 
est tale, illud ipsum est magis tale : that for which a thing 
is such, that thing itself is more such." 
He then proceeds to the argument, viz. — 
" 1st. The former part of this proposition, though it 
needs no apology for itself, yet it is a good apology for us, 
and will help to sweep away that, among many other 
calumnies, w^herewith we are often loaded, as if we were 
vilifiers and deniers of the Scriptures ; for in that which 
we affirm of them, it doth appear at what high rate we 
value them, accounting them, without all deceit or equi- 
vocation, the most excellent writings in the world; to 
which not only no other writings are to be preferred, but 
even in divers respects not comparable thereto. For as 
we freely acknowledge, that their authority doth not de- 
pend upon the approbation or canons of any church or 
assembly; so neither can we subject them to the fallen, 
corrupt, and defiled reason of man ; and therein as we do 
freely agree with the protestants, against the error of the 
Romanists; so on the other hand, we cannot go the length 
of such protestants, as make their authority to depend 
upon any virtue or power that is in the writings them- 
selves ; but we desire to ascribe all to that Spirit from 
which they proceeded." — Pages 81, 82. 

" In this respect above mentioned then, we have shown 
what service and use the holy Scriptures, as managed in 
and by the Spirit, are of to the church of God ; wherefore 
we do account them a secondary rule. Moreover, because 
they are commonly acknowledged by all, to have been 
written by the dictates of the Holy Spirit, and that the 
errors, which may be supposed by the injury of times to 
have slipped in, are not such but that there is a sufficient 
clear testimony left to all the essentials of the Christian 
faith ; we do look upon them as the only fit outward judge 
of controversies among Christians ; and that whatsoever 
doctrine is contrary unto their testimony, may therefore 



ON THE HOLY SCRIPTURES. 241 

justly be rejected as false. And for our parts, we are very 
willing that all our doctrines and practices be tried by 
them ; which we never refused, nor ever shall, in all con- 
troversies with our adversaries, as the judge and test. We 
shall also be very willing to admit it as a positive, certain 
maxim, that whatsoever any do, pretending the Spirit, 
which is contrary to the Scriptures, be accounted, and 
reckoned a delusion of the devil. For as we never lay 
claim to the Spirit's leadings, that we may cover ourselves 
in any thing that is evil, so we know that as every evil 
contradicts the Scriptures, so it doth also the Spirit, in the 
first place, from which the Scriptures came ; and whose 
motions can never contradict one another, though they 
may appear sometimes to be contradictory to the blind 
eye of the natural man, as Paul and James seem to con- 
tradict one another." — Pages 85, 86. 

" The last, and that which at first view seems to be the 
greatest objection, is this : 

" If the Scripture be not the adequate, principal, and 
only rule, then it would follow that the Scripture is not 
complete, nor the canon filled: that if men be now imme- 
diately led and ruled by the Spirit, they may add new 
scriptures of equal authority with the old, whereas every 
one that adds is cursed : yea, what assurance have we, 
but, at this rate, every one may bring in a new gospel, 
according to his fancy ? 

" The dangerous consequences insinuated in this objec- 
tion, were fully answered in the latter part of the last pro- 
position, in what was said a little before, offering freely to 
disclaim all pretended revelations contrary to the Scripture. 
" Objection 1 . — But if it be urged, that it is not enougli 
to deny these consequences, if they naturally follow from 
your doctrine of immediate revelation, and denying the 
Scripture to be the only rule : 

" I answer, we have proved both these doctrines to be 
true and necessary, according to the Scrij)turcfc^ them- 
selves; and therefore, to fasten evil conseciuenccs upon 



242 ON THE HOLY SCRIPTURES. 

them, which we make appear do not follow, is not to ac- 
cuse us, but Christ and his apostles, who preached them. 
But, secondly, we have shut the door upon all such doc- 
trine in this very position, affirming that the Scriptures 
give a full and ample testimony, to all the principal doc- 
trines of the Christian faith. For we do firmly believe 
that there is no other gospel or doctrine to be preached, 
but that which was delivered by the apostles; and do 
freely subscribe to that saying, let him that preacheth any 
other gospel than that which hath been already preached 
by the apostles, and according to the Scriptures, be ac- 
cursed. 

" So we distinguish betwixt a revelation of a new gospel 
and new doctrines, and a new revelation of the good old 
gospel and doctrines : the last we plead for, but the first 
we utterly deny. For we firmly beheve that ^no other 
foundation can any man lay than that which is laid al- 
ready.' But that this revelation is necessary, we have 
already proved; and this distinction doth sufficiently guard 
us against the hazard insinuated in the objection." — 
Apology, pages 104, 105. ]675. 

Robert Barclay and G. Keith had a dispute with some 
students of divinity at Aberdeen, in which the following 
arguments were used, viz. — 

Student. "That which mav beguile a man is falla- 
cious: But, 

'• According to the Quakers, the Scriptures may beguile 
a man. without the indweUing of the Spirit. 

" Therefore, 

" According to the Quakers, the Scriptures are falla- 
cious.'' 

To this R. B. answers — 

R. B. '• I deny thy second proposition : for the Scrip- 
tures cannot beguile any man; although men may or have 
beguiled themselves by a wrong use of it." 

Student. •• Take notice, people : the Quakers say the 
Scriptures cannot beguile you." 



ON THE HOLY SCRIPTURES. 243 



R. B. " Speak louder yet : for we do and have con- 
stantly affirmed it ; and we hope it will help to clear us of 
those misrepresentations, as if we despised or spoke evil 
of the Scriptures."— Works, p. 575—7. 1675. 



WILLIAM PENN. 

In a work, entitled " A Serious Apology for the Princi- 
ples and Practices of the people called Quakers," written 
by George Whitehead and William Penn, the following 
expressions are contained, viz. — 

" Nor would we be thought to lessen the virtue, use, and 
reputation of the holy Scriptures, whilst we endeavour the 
vindication of the Holy Spirit, in his office of revelation to 
believers. 

" They are useful in two eminent respects — 

" First: Historically; as giving us a true narrative of the 
transactions of those ages of the world, in reference to 
the church, or state of both Jews and Christians, their 
trials, troubles, temptations, lapses, recoveries, and perfect 
victories. 

" Secondly — Doctrinally ; as presenting us with a true 
account of the principles and doctrines of the people of 
God ; their holy faith and patience : I cannot phrase it 
better than a divine glass, in which we see, (I say, we see, 
who first have that heavenly organ, and eye opened by 
inspiration and revelation,) the states and conditions of the 
primitive saints, which is matter of unspeakable comfort 
and confirmation, as well as of good example to us ; yet 
still, the efficient cause of all, is the convincing revelation, 
and operation of the eternal Spirit of God; and the Scrip- 
tures are only useful, as unfolded by the inspiration of the 
same." — Works, vol. ii. p. 37. 

Again, in reply to Jcnncr, WilHam Pcnn says — 

^' But I answer, Did ever any Quaker in the world deny 



244 ON THE HOLY SCRIPTURES. 

the Scriptures quoted ? Do they not own that the com- 
mandments should be kept for ever; that Timothy did 
well to commit the wholesome doctrine he had heard of 
Paul, to others ; and that the faith should be contended 
for ; and the tradition, or those holy truths, declared by 
the apostle, should abide with them to whom he spoke ; 
and with us too, for evermore ? But what has this to do 
with the necessity of revelation? Does not the same 
apostle expressly say, the Spirit of God only can give to 
discern the things of God, and that if any man is other- 
wise minded, God will reveal it to him." — Page 42. 

In concluding the chapter, from which I have taken the 
foregoing quotations, WilHam Penn says — 

" We end the chapter with this brief summary of the 
whole : — 

" First, That by revelation, we understand the discovery 
and illumination of the Light and Spirit of God, relating 
to those things that properly and immediately concern the 
daily information and satisfaction of our souls, in the way 
of our duty to Him and our neighbour. 

" Second, That we renounce all fantastical and whimsi- 
cal intoxications, or any pretence to the revelation of new 
matter in opposition to the ancient gospel, declared by 
Christ Jesus and his apostles : and therefore not the reve- 
lation of new things, but the renewed revelation of the 
eternal way of truth. 

" Third, That this revelation is the hfe, virtue, condition, 
and very soul of the gospel, and second covenant. 

" Fourth, That none oppose this, but such as the god 
of this world has blinded; and that through their ignorance 
of the spirituality of the evangelical dispensation, are, 
(whilst they pretend to be under it,) sticklers for a more 
embondaged state than that of the ancient Jews." — Vol. 
ii. p. 48. 1671. 

" But, methinks, this our demonstration, should satisfy 
all; when neither man nor Scriptures are near us, yet 
there continually attends us, that Spirit of truth, that 



ON THE HOLY SCRIPTURES. 245 

immediately informs us of our thoughts, words, and deeds, 
and gives us true directions what to do, and what to leave 
undone ; is not this the rule of life ? If ye are led by the 
Spirit of God, then are ye sons of God : Let this suffice to 
vindicate our sense of a true and unerring rule, which we 
assert, not in a way of derogation from those holy writings, 
which with reverence we read, believe, and desire always 
to obey the mind and will of God therein contained; and 
let that doctrine be accursed, that would overturn them." 
—Page 62. 

The following extracts are from his "Invalidity of John 
Faldo's Vindication," written in 1673; — 

" I do declare to the whole world, that we believe the 
Scriptures to contain a declaration of the mind and will 
of God, in and to those ages in which they were written ; 
being given forth by the Holy Ghost, moving in the hearts 
of holy men of God : that they ought also to be read, be- 
lieved, and fulfilled, in our day ; being useful for reproof 
and instruction, that the man of God may be perfect." — 
Vol. ii. p. 324. 

After speaking of the apostacy from the Holy Spirit, 
under the darkness of which, men put the Scriptures into 
the place of the Spirit, and worshipped them, he adds — 

"They are a declaration and testimony of heavenly 
things, but not the heavenly things themselves; and as 
such, we carry an high respect unto them. We accept 
them as the words of G od himself; and by the assistance 
of his Spirit, they are read with great instruction and 
comfort. I esteem them the best of writings, and desire 
nothing more frequently, than that I may lead the life they 
exhort to ; and whatever sHght apprehensions my disin- 
genuous adversary is pleased to have of these kind of 
acknowledgments, I write the naked truth of my heart, 
knowing I must give an account to God." — Page 327. 

After declaring that the Spirit of Christ alone can unfold 
the mysteries contained in the Scriptures, he says — 

"Wherefore we affirm, that repentance, faith, sanctifica- 

36 



246 ON THE HOLY SCRIPTURES. 

tion, justification, redemption, regeneration, &c. are all a 
mystery, never to be disclosed but by the revelation and 
operation of the Spirit of God in man : the Scripture can 
only testify to such things, that they are ; but it is the 
Spirit alone that works them, and illuminates, guides, 
governs, and rules the soul, in and about such things. 
'Tis true, all the Spirit leads to, is according to the Scrip- 
tures ; it overturns them not ; for they declare of most 
of these operations ; yet because we beheve, know, and 
witness them, from the conviction and operation of the 
Spirit, before we can possibly understand them in Scrip- 
ture, therefore the Scripture is but a declaration, and not 
the rule of faith, &c."— Page 337. 1673. 

Wilham Penn wrote several essays in 1692, in defence 
of the Quakers, against some aspersions contained in a 
paper called " The Athenian." Speaking of the belief of 
Friends in the Holy Spirit, and their exalting it as the 
primary rule of faith and practice, he says — 

" This is the doctrine that is our crime, our enthusiasm, 
our error ; and we are seducers, deceivers, and what not, 
for asserting, recommending, and pressing it. But if this 
be to be vile, we are like to be more vile ; for we must 
bear witness to that which the Scripture testifies of, viz. 
the Spirit ; and prefer it before the Scripture, when the 
Scripture does so of itself No man's letter is himself, nor 
so noble as himself The Scripture is as the letter or 
epistle of the Holy Ghost to men ; but for that reason 'tis 
not the Holy Ghost, nor to be instead of the Holy Ghost 
to us ; nor, to be sure, to be preferred before the Holy 
Ghost. We bless God for the Scriptures ,* we read them 
with comfort and advantage ; and they are profitable to 
the perfecting of the man of God, through the assistance 
of the Spirit: The Scriptures declare the things of God; 
but cannot work them in the man : The Spirit only can 
do that ; for which cause we honour, exalt, and prefer the 
Spirit, as that which fulfils the Scripture ; and invite all to 
receive it, that it may make people spiritual, for to be 



ON THE HOLY SCRIPTURES. 247 

spiritually minded is life and peace. Wherefore, as often as 
any of our expressions are construed to lessen the holy 
Scriptures, we ask it as a piece of justice from all our 
readers, to take this caution with them ; we speak com- 
paratively, not with our books, or with men, but with 
Christ, his Light and Spirit, from whence the Scriptures 
came. And in this sense it is, that R. Barclay and others, 
on the like occasion, express themselves, when supposed 
to abate of the common opinion of the Scriptures. For 
as face answers face in a glass, so we say and know, the 
Spirit and Scripture answer each other. And, therefore, 
the comfortable evidence of a Christian man, is the testi- 
mony of the Spirit of God within him, and the Scriptures 
of truth without him. Let it not, then, be any more a 
fault in us to direct people to the Spirit of God, by which 
only they can come to the possession of the good things 
the Scriptures speak of; for though they exhort, rebuke, 
instruct, <fec. yet without that great agent, the Spirit, influ- 
encing and enabling the creature, he shall never experi- 
ence the truth of the Scriptures, to himself, in the most 
relative and excellent parts of it." — Page 799. 

Again, in the same paper — 

" But for equalling our writings with Scripture, we have 
no such expressions or thoughts ; it is a word of your own, 
and a conceit and inference of our old adversaries. There 
are degrees, as well as diversity of manifestations and 
operations, but the same Lord, and the same Spirit : Yet, 
if it will satisfy you, we have ever preferred the Bible to 
all books, and writings of saints and good men." — Ibid. p. 
800. 

In his " Testimony to the Truth, &c." he thus speaks of 
the behef of Friends in the Scriptures : — 

" Concerning the holy Scriptures. Because we assert 
the Holy Spirit to be the first, great, and general rule and 
guide of true Christians, as that by which God is wor- 
shipped, sin detected, conscience convicted, duty mani- 
fested, Scripture unfolded and explained, and consequently 



248 0> THE HOL\ SCRIPTURES. 

the rule for understanding the Scriptures themselves, (since 
by it they were at first given forth ;) from hence our ad- 
versaries are pleased to make us blasphemers of the holy 
Scriptures, undervaluing their authority, preferring our 
own books before them, with more to that purpose : 
Whereas, we in truth and sincerity believe them to be of 
divine authority, given by the inspiration of God, through 
holy men, they speaking or writing them as they were 
moved by the Holy Ghost : that they are a declaration of 
those things most surely believed by the primitive Chris- 
tians, and that as they contain the mind and will of God, 
and are his commands to us, so they in that respect are 
his declaratory word ; and therefore are obligatory on us, 
and are profitable for doctrine, reproof, correction, and 
instruction in righteousness, that the man of God may be 
perfect, and thoroughly furnished to every good work. 

"Nay, after all, so unjust is the charge, and so remote 
from our belief concerning the holy Scriptures, that we 
both love, honour, and prefer them before all books in the 
world; ever choosing to express our behef of the Christian 
faith and doctrine, in the terms thereof, and rejecting all 
principles or doctrines whatsoever, that are repugnant 
thereunto. 

"Nevertheless, we are well persuaded, that notwith- 
standing there is such an excellency in the holy Scriptures, 
as we have above declared, yet the unstable and unlearned 
in Christ's school, too often wrest them to their own de- 
struction. And upon our reflection on their carnal con- 
structions of them, we are made undervaluers of Scripture 
itself But certain it is, that as the Lord hath been pleased 
to give us the experience of the fulfilling of them in mea- 
sure, so it is altogether contrary to our faith and practice 
to put any manner of slight or contempt upon them; much 
more, of being guilty of what maliciously is suggested 
against us ; since no society of professed Christians in the 
world, can have a more reverent and honourable esteem 
for them than we have."— -Page 878. 1698. 



ON THE HOLY SCRIPTURES, 249 



GEORGE WHITEHEAD. 



From the Journal of this worthy Friend, I take the fol- 
lowing extracts : — 

"I always had a love to the Bible, and to reading 
therein, from my childhood, yet did not truly understand 
nor experience those doctrines essential to salvation, nor 
the new covenant dispensation, until my mind was turned 
to the hght of Christ, the living, eternal Word, the entrance 
whereof giveth light and understanding to the simple. Yet 
I do confess it was some advantage to me frequently to 
read the holy Scriptures when I was ignorant, and did not 
understand the great and excellent things or matters 
therein testified of; for when the Lord had hvingly, in 
some measure, opened my understanding in the holy 
Scripture; by my often reading the same before, having 
the better remembrance thereof, it was a help and ad- 
vantage to my secret meditations, when a lively sense and 
comfort of the Scriptures was in measure given me by the 
Spirit ; and thereby I was the more induced to the serious 
reading and consideration of what I read in the holy 
Scriptures, and the comfort thereof made known by the 
Holy Spirit enhghtening the understanding : All the pro- 
mises of God, which are yea and amen in Christ Jesus, 
being truly comfortable, when applied by the same Spirit, 
for that will make no wrong application thereof; that 
Spirit will never apply peace to the wicked, nor to persons 
hving in their sins, nor tell the unjust that they are just or 
righteous in God's sight. 

" It is through faith, which is in Christ, that the holy 
Scriptures are said to make the man of God wise unto sal- 
vation, and profitable to him for doctrine, reproof, admo- 
nition, and instruction in righteousness, that he may be 
perfect, and thoroughly furnished in every good word and 
work. Doubtless Paul esteemed Timothy's knowing the 
holy Scriptures from a child, to be some advantage and 



250 ON THE HOLY SCRIPTURES. 

help to him, but it was principally through faith, which is 
in Christ Jesus. 

" These things considered, I would not have Christian 
parents remiss in educating and causing their children to 
read the holy Scriptures, but to induce them both to learn 
and frequently to read therein, (that is, the Bible.) It may 
be of real advantage and profitable to them, when they 
come to have their understandings enlightened, and to 

know the truth as it is in Christ Jesus." — Pages 15, 16. 

1659. 

" When a person fearing God and loving our Lord Jesus 
Christ, in sincerity and truth, confesseth his or her real 
belief, faith, or hope, in terms of holy Scripture, it is suf- 
ficient ; whether it be of the suflfering, death, resurrection, 
or ascension of our Lord Jesus Christ into heaven and 
glory, or of his body being spiritual and glorious in heaven. 
And as the saints, being spiritually united to him, are his 
church and body also, and esteemed mystical while here 
on earth, so their low or humble body shall be changed 
and fashioned like unto his glorious body : and of the re- 
surrection of the dead, both of the just and unjust, and of 
eternal judgment, according to holy Scripture : I say, who- 
soever, fearing God, or friends of truth, are at any time 
questioned about these things, it will be sufiicient, and 
ought to be satisfactory, to answer them in plain Scripture 
language, and keep to the same : And I would advise all 
Friends to keep to the words, terms, language, and doc- 
trine of holy Scripture, and not to be wheedled or drawn 
from the same, nor suffer themselves to be imposed upon, 
either with unscriptural terms or unlearned questions, by 
any contentious or carping adversaries whatsoever. For 
foolish and unlearned questions, as well as profane and 

vain babbling, must be avoided." — Pages 183, 184. 

1659. 

'- Question 2. — Whether the Scriptures be the rule to 
try doctrines and spirits ? 

*' Answer. — The holy Scriptures are truly owned and 



ON THE HOLY SCRIPTURES. 251 

esteemed a rule subordinate to the Holy Spirit, from which 
they were given forth ; and by the help of the same Spirit, 
doctrines and spirits may be tried; but the Spirit is the 
supreme, universal guide and rule, which affords hght and 
understanding to discern and try both spirits and doctrines, 
to the truly spiritually minded; for discerning of spirits is 
a spiritual gift of the Holy Spirit. 1 Cor. xii. 10."— P. 190, 
191. 

In a work entitled " Antichrist in Flesh Unmasked, and 
the Quakers' Christianity Vindicated," &c. published in 
1692, 1 find the following expressions: — 

"Out of your brother Thomas Hicks' dialogue, you 
represent the Quaker to answer thus, viz. — ' When we 
make use of the Scripture, it is only to quiet and stop 
their clamours, that plead for it as their rule.' 

" This is one of your brother Hicks' gross forgeries in 
the Quakers' name, which you have taken on trust out of 
his fictitious dialogue. Oh! blush and be ashamed of 
adopting and promoting such false and deceitful stuff"; 
and also of your subjoining in the person of the Quakers, 
this forgery, viz. — ' We own not the Scriptures ; we seem- 
ingly allow it, but our end in this is only to stop their 
clamours that plead for it as their rule.' — P. 17. 

Again, p. 21. — " You most shamefully behe the people 
called Quakers, in your comparison, p. 18, where you say: 
' The names they [that is, the Quakers] give the Holy 
Scriptures, [are] viz. no better than an old almanack, pre- 
cepts and traditions of men,' " &c. 

"We know none among us that call the Holy Scriptures 
a dead or carnal letter, nor do we own the words. By 
the Holy Scriptures, we intend the holy testimonies and 
doctrine of faith and practice therein contained, which is 
both living and spiritual to them that are alive unto God 
in Christ. Though the outward letter or writing in itself 
alone be dead, the holy matter contained in it, is living to 
them that arc living and spiritual." — P. 22. 

" To conclude in general against your false charges, 



252 ON THE HOLY SCRIPTURES. 

and manifold abuses and calumnies contained in your said 
book, viz. ^ Antichrist in Spirit ;" and to anticipate further 
objections on the matters herein, we sincerely profess and 
declare in the sight of God and men, that we do faithfully 
believe and profess, that the Holy Scriptures of the Old 
and New Testament, were given by Divine inspiration." — 
P. 27. 

In a pamphlet, entitled " Innocency Triumphant over 
Insolency and Outrage," kc. George Whitehead has insert- 
ed a declaration of the Christian belief of Friends, from 
which the following articles are extracted, viz. — 

" 4th. The Holy Scriptures of the Old and New Testa- 
ment, viz. the holy doctrine and divine precepts therein, 
were first given by Divine inspiration, as we have confessed 
unto authority, and in no wise to be contemned, but seri- 
ously read, believed and fulfilled, as the Spirit of the Lord 
giveth understanding and ability, being the life of the Scrip- 
ture ; and without which, the mere letter, and all preaching 
therefrom, in man's will, is dead and ineffectual. 

" 6th. The 'divine precepts and doctrine contained in 
the Holy Scriptures, we must needs believe to be holy 
and blessed, not only because they proceed from the Holy 
Spirit, but also because they require holiness and righteous- 
ness in hfe and practice, under the several dispensations 
of God to mankind." 1693. 

In the " Supplement to the Switch for the Snake in the 
Grass," George Whitehead thus writes, viz. — 

" For my part, as I am not in the least conscious to 
myself, of the least contempt of Holy Scripture, nor yet of 
the Bible, for I have always preferred it to all other books 
extant in the world, and more affected reading therein, 
than any other book, even from my childhood, and ofi:eu 
bless Divine Providence, for preserving to us the Scriptures; 
so I know of none among us guilty of contemning them." 

" Neither do I vilify the written doctrine and precepts 
of God in comparison of our new hght, as he falsely 
calls it, but reverently esteem them. The man makes 



ON THE HOLY SCRIPTURES. 253 

no conscience of defaming us. Neither do we quarrel 
with the law and the testimony ; nor yet with writing or 
Scripture, as 'tis in ink and paper, but distinguish between 
the writing and the things written, which is no contempt 
to either. We are thankful to Divine Providence, for 
both the Scripture or writing, and the holy doctrine, and 
divine precepts therein written, for they testify unto Christ 
our hght, and our light to the truth of them." — P. 493, 
494. 1699. 

In a work, entitled " Truth Prevalent," &c. under the 
head of " Twelve Summary Propositions in behalf of the 
people called Quakers," he says : — 

" 6th of the Scripture. The Holy Scriptures of the Old 
and New Testament, being first given by divine inspiration 
from God, and eminently confirmed, and by Divine Provi- 
dence preserved, are not only of divine authority, but are by 
us, the said people, preferred to all other books and writings 
extant in the world ; and with due reverence ought (by 
such as have or may have them) to be read, believed and 
fulfilled, with the help of the same Holy Spirit, from which 
they first came, and which can only give us the true under- 
standing, profit and comfort thereof, as well as enable us 
to live and practise accordingly." 

Replying to the false accusations of some envious oppo- 
sers, he says : — 

" 'Tis a presumptuous falsehood, that ' the Quakers 
would not be much concerned to see the Scriptures burned 
with the books of sorcery;' an abominable falsehood! 
We esteem and value the Bible above all other books 
extant in the world, and desire ever to live in the faith and 
practice of the Christian doctrines therein contained, 
(they tending to salvation,) by the help of the Holy Spirit, 
which gave them forth." — Ibid. p. 79. 

" 'Tis not truly alleged against me, ^ that there is nothing 

needful to be known of Jesus Christ without, or of what he 

hath done, suffered and taught us for our salvation.' For 

1st, wc truly believe all the same. 2dly, all therefore which 
37 



254 ON THK iioLv sckh'tirks. 

lie hath taught us for our salvation, is needful to be known 
by us, and by all men to whom the same knowledge is 
offered, both respecting Christ without us, and what he 
hath done, suffered, and taught us for our salvation; 
which yet cannot be truly known, nor the fruit of his suf- 
fering for us received, without the spiritual knowledge of 
the same Christ, or knowing him after the Spirit within, 
this being true proof of our being in the faith." — Ibid. 88. 
" We are so far from a profane neglect of holy Scrip- 
ture in determining matters of faith and doctrine, (where 
the same are expressed,) and from turning the Scriptures 
out of office, that we do not only take serious notice of 
holy Scripture in such matters, but submit them, where 
expressed, to be determined by and according to holy 
Scripture, as an external test and rule in such manifest 
cases, which the witness of God in the true church and 
faithful members thereof, can never oppose or disagree to, 
but confirm, and make true impression of such determina- 
tion."— P. 106. 1701. 



ISAAC PENNINGTON. 

In an essay, entitled " A Visit of tender and upright 
Love," &c. he says — 

"We do indeed really, heartily, singly, as in God's sight, 
own the Scriptures; the Scriptures written by the prophets 
and holy men of God under the law; the Scriptures writ- 
ten by the evangehsts and apostles in the time of the gos- 
pel; and we read them with dehght and joy, and would 
draw no man from a right reading of them, to the benefit 
of his soul; but only from giving their own judgments on 
them without the Spirit of God; lest in so doing, they wrest 
them to their own destruction. 

" This is that which the Lord hath drawn us from, and 
which we know it would also be profitable to others to be 



ON THE HOLY SCRIPTURES. 255 

drawn from too ; to wit, from imagining, and guessing at 
the meaning of Scriptures, and interpreting them without 
the opening of that Spirit from which they were given 
forth ; for they who do so, feed that part (with a gathered 
knowledge) which should be famished, die, and perish, 
that another thing might come to live in them, and they in 

it."_Vol. iii. p. 184. 1668. 

In a " Reply to some Animadversions," he says — 
" Yet though we do own Christ to be the rule, we do not 
deny making use of the Scriptures, to try doctrines and 
forms of religion by: but know, that what is of God, doth and 
will agree therewith, and what doth not agree therewith, 
is not of God ; and that our forefathers in the faith, were 
led to batter the superstitions and idolatries of the papists, 

by the testimony of the Scriptures." — Vol. iv. p. 208. 

1667. 



HUMPHREY SMITH, 

In a treatise, entitled " The True Rule Discovered, &;c." 
after speaking of the light and Spirit of our Lord Jesus 
Christ, as the primary rule for the government of the saints, 
says — 

" What then ? do I herein in the least make void, con- 
temn, shght, vilify, or deny the Scriptures ? God forbid ; 
nay, I had rather my pen might fall out of my hand, or my 
arm from my shoulder, or my tongue cleave to the roof of 
my mouth for ever, than I should go about to make void 
the Scriptures of truth, (and is a true declaration, Luke i. 
1.) which were given forth from that which is my life, which 
is hid, not in the Scvriptures, but with Christ in God, Col. 
iii. 3. And the Word was God, and that which was God, is 
God, John i. 1. but if I should say the Scriptures are God, I 
should be a blasphemer, like unto others: Do I herein 
deny the Scriptures ? Nay, rather, I establish the Scrip- 



256 ON THE HOLY SCRIPTURES. 

ture m its place, and make use of it as a cloud of wit- 
nesses by me, in directing all people unto that which the 
Scriptures testify of, and were given forth from, John v. 39. 
that by it in them, they might be enabled to do God's will, 
and witness the Scriptures fulfilled, as it is written, I will 
walk in them and dwell in them : and he is the God of 
them in whom he dwells, and they are his people in whom 
he walks, from whose inspiration the Scripture came, in 

which it is written, 'prove all things,' &:c." — P. 153. 

1658. 

In an account of a dialogue between himself and a 
priest, he thus rephes to the query, ' whether the Scriptures 
are the word of God ?' 

" The Scriptures I own and witness to be a true decla- 
ration (Luke i. 1.) spoken forth by holy men of God, as 
they were moved by the Spirit, 2 Pet. i. 21. and they are 
those that testify of Christ." 1655. 



RICHARD HUBBERtHORN. 

In reply to Thomas Winterton, who charged the So- 
ciety of Friends with denying the holy Scriptures to be 
any guide for men to walk by, Richard Hubberthorn re- 
plies — 

" Which words are thy own, and were not so spoken by 
any of us. But to thee I say, that the Scriptures, which 
did foresee that which we now do see, we own to be one 
with the light, which was before the letter, and to be our 
guide in the way of truth ; and this guide is within us : 
but by the Scripture letter without thee, thou neither sees 
nor foresees the things which belong to eternal life ; which, 
if ever any come to see, it must be by the light of Christ 
within them; and all who own this light, and by it are 
guided, cannot deny the Scriptures which were spoken forth 
from the light within."—Pages 76, 77. 1656. 



ON THE HOLY SCRIPTURES. 257 

In a discourse which R. Hubberthorn had with king 
Charles II., the latter asked him — 

" How did you first come to beheve the Scriptures were 
truth ?" 

R. H. " I have believed the Scriptures from a child, to 
be a declaration of truth, when I had but a literal know- 
ledge, natural education, and tradition; but now I know 
the Scriptures to be true, by the manifestation and opera- 
tion of the Spirit of God, fulfilling them in me." — P. 271. 



WILLIAM DEWSBERY. 

From an essay, entitled " Christ Exalted, &c." the fol- 
lowing query and reply are extracted, viz. — 

" Whether any other revelations and observations, not 
to be found in the Scripture, be binding to the consciences 
of those persons that have the benefit of the Scripture ; 
or whether such revelation, or dictates within a man's 
heart and soul, be as binding to the conscience, and to be 
urged to a man's self, or others, as the Scriptures are ? 

" Answer. The revelations of Jesus Christ are according 
to Scripture; which revelation binds up the testimony, and 
seals the law, in the hearts of his disciples; and what 
dictates are in the conscience or heart of man, contrary to 
the law and testimony, are not to be regarded, but disowned 
and judged, with the light which comes from Christ, the 
saint's hfe, who guides them in a pure life and holy con- 
versation, according to Scripture, Isa. viii. 20." — Works, 
p. 148, 149. 1656. 



RICHARD FARNSWORTH. 

In a " Confession and Profession of Faith in God," <fec. 
issued by this Friend, is the following paragrapli, viz. — 



258 



ON THE HOLY SCRIPTURES. 



'• That which in the Holy Scriptures of the Old and New 
Testament, is declared and testified of to be the Word of 
God, that we beheve in, own and confess to be the Word 
of God, according to the Scriptures. And the Holy 
Scriptures of the Old and New Testament, as they are the 
words of God, so to be we own ; knowing this first, that 
no prophecy of the Scripture came in old time by the will 
of man, but holy men of God spake as they were moved 
by the Holy Ghost, 2 Pet. i. 21. Who prophesied of the 
grace that should come unto the saints and us, in after 
ages ; searching what, or what manner of time, the Spirit 
of Christ which was in them did signify, when it testified 
beforehand the sufferings of Christ, and the glory that 
should follow : unto whom it was revealed, that not unto 
themselves, but unto us they did minister the things which 
are now declared unto you, by them that have preached the 
gospel unto you, with the Holy Ghost sent down from 
Heaven, 1 Pet. i. 10. 12. And God spake all these words, 
saying, I am the Lord thy God, &c. Exod. xx. So the 
words and sayings of God we do not deny, but own them 
so to be, according to the Scriptures of the Old and New 
Testament, as aforesaid." — P. 4. 1658. 



EDWARD BURROUGH. 

From his reply to Christopher Fowler, the following 
expressions are extracted : — 

" The Word of God was in the beginning, before any 
creatures were made; and by it all things stand and 
remain unto this day; and the Word endures for ever, and 
by it, all things in Heaven and in earth are brought to 
pass, which God doth ; and it is from everlasting to ever- 
lasting, without beginning and without end ; and the Word 
is powerful, dividing and discerning all things, even the 
secret thoughts of every man's heart ; it is as a two edged 



ON THE HOLY SCRIPTURES. 259 

sword, and as a fire, and like a hammer, to cut up, to 
burn, and to beat down. The Word of the Lord reconciles 
man again to Him ; and this Word is in the mouth and in 
the heart, and the servants of the Lord handled, tasted, 
saw, and felt the Word of life ; and from it, spoke forth 
the Scriptures as they were moved by the Holy Ghost, 
through the eternal Spirit; and it is a declaration of the 
Word of life, which was in the beginning, and endures for 
ever ; and it declares what the saints received, believed 
and enjoyed, and none can understand it without the same 
spirit that gave it forth, and to such who have the same 
spirit, the Scripture is profitable : The Word of God, which 
was in the beginning, and which endures for ever, is not 
the Scripture ; which was not in the beginning, neither 
can it endure for ever ; but the Scripture testifies of that 
Word, and that Word witnesses to the Scriptures ; and 
they are not contrary one to the other, but give witness 
each of other; but many have the Scripture that have not 
the Word, neither know it ; but they that have the Word, 
cannot but own the Scriptures ; and this is the truth as it 
is in Jesus, testified to all the world by us ; who do deny 

them, that hereof give any other testimony." — P. 249. 

1659. 

In a work, entitled "Satan's Design Defeated," &c. I 
find the following accusation and reply, viz. — 

" The Quakers hold, Hhat the Holy Scriptures are not 
the Word of God, nor the saints' rule of faith and life, 
neither is it the duty of every one to search them.' 

" Answer. The Holy Scriptures were given forth by 
the Spirit of the Lord, as holy men of God were moved ; 
they are the words of God, and a declaration and a trea- 
tise, Luke i. 1. and that which the saints had handled and 
tasted of the Word of life, that they declared forth in words 
and writings. Acts i. L and the Scriptures, as they were 
given forth by the Spirit of God, arc a true declaration of 
what is to be believed and practised, in relation to eternal 
salvation : It is a true testimony concerning God and his 



260 ON THE HOLY SCRIPTURES. 

mighty workjs, and of truth and righteousness ; and it is a 
testimony also of the devil, and what he is, and of his 
deceits and errors, and unrighteousness : so the Scriptures 
are words given forth by the Spirit, but Christ is the Word, 
that was before the Scriptures were : For in the beginning 
was the Word of God. and the world was made by it, and 
the Word shall endure for ever, and Christ's name is called 
the Word of God. And though the Scriptures are profit- 
able, and were given forth to be read, and to be fulfilled, 
vet thev are not the rule and oruide of faith and life unto 
the saints, but the Spirit of God, that gave forth the 
Scriptures, that is the rule and guide, the teacher and 
leader into all truth : and they that are led by the Spirit 
of God, are the sons of God ; and if you walk in the spirit, 
saith the apostle, you shall hve ; and as many as walk 
according to this, (to wit. of the spirit.) peace is upon 
them : and so the Spirit of God is the rule of the saint's 
faith and hfe ; and the Spirit leads them to walk in the 
fiilfilling of the Scriptures, and according to them." — P. 
514. 1659. 



FRA>'CIS HOWGILL. 

In a treatise, entitled •• The True Rule, Judge and 
Guide of the True Church Discovered." kc. I find the fol- 
lowing testimony to the purity and excellence of the sacred 
volume. After stating that the mere words of Scripture 
are not the only rule of faith and practice, he proceeds : — 

*• Yet I cannot detract from them, neither imdervalue 
them, or disesteem them as uncertain, or of no use, or of 
little use ; but whatever themselves declare themselves to 
be, that I own them to be, to wit, the words of God, the 
words of Christ, the words of the holy prophets and patri- 
archs, and apostles, who were endued with the Holy 



ON THE HOLY SCRIPTURES. 261 

Ghost, and spake forth the Scripture as they were moved 
thereby, in several ages, of several things, and unto seve- 
ral states and conditions, as they were led thereto by the 
Holy Spirit; and they are a certain declaration of things 
that were done, and believed, and practised by the Jews 
under the first covenant, and by the apostles and primitive 
Christians in the new covenant, and contain many precious 
and holy precepts, and commands, doctrines, examples, 
exhortations, admonitions, reproofs and instructions ; and 
are as lively examples and holy patterns for all the saints 
in light to follow ; by which we are given to understand 
what faith, what hope, what patience, what love, what 
mercy, what long sufferings, what consolation, what vir- 
tue, and what inheritance the saints in light were made 
partakers of, through faith in Christ Jesus ; likewise what 
doctrines were held forth, and what practice they used, in 
the primitive times, when they walked in the order of the 
gospel, and had fellowship with God the Father and the 
Son, and one with another in the Hght of the gospel, which 
is the power of God, through which they witnessed salva- 
tion and remission of sins, and pubhshed it unto others, 
that they might believe. 

" Thirdly. The Scriptures testify of Christ, and were 
written that they might be believed, and received, and 
read, that thereby every one that beheved, might be made 
wise to salvation, through faith in Christ Jesus, 2 Tim. iii. 
and instructed in righteousness, that the man of God may 
be perfect, thoroughly furnished with all good works : And 
whosoever doth teach any doctrines, contrary unto the 
holy men of God, who spake as they were moved by the 
Spirit of God, which dwelt in them ; the Scriptures are 
witnesses against such, that they have not the Spirit of 
God, but are led by another spirit, which brings forth 
contrary doctrine, and another faith, than was once deliv- 
ered among the saints : And whosoever brings in, sets 
up other precepts, constitutions, orders, and practices, in 

point of worship, in opposition and contrary unto those 

38 



262 ON THE HOLY SCRIPTURES. 

practices, which were held forth in the primitive times, 
and would set up other traditions than the apostles deliv- 
ered, either by word or writing, such are manifest to have 
the spirit of error, and are innovators, and bringers in of 
other things, as necessary in point of worship among 
Christians, which the apostles and ministers of Christ did 
not see necessary then ; and yet they wanted no part of 
the counsel of God ; for Paul said, he had declared the 
whole counsel of God ; and furthermore they said, we 
have the mind of Christ, and Christ's mind is not variable. 
" Fourthly. Though divers of the writings of the pro- 
phets and apostles be lost, doubtless, as is evident by 
divers places of Scripture ; yet blessed be God, that there 
are those preserved which do bear witness of the one 
thing absolutely necessary unto salvation; and of the 
ministrations that were appointed of the Lord, for the 
church of God to observe, both in the first and second 
covenants ; so that Christians of this last age are not left 
without example and precedent, which all ought to have 
an eye unto, and a diligent regard : And though there be 
divers copies of that which is called the original tongue, 
and divers translations, yet he unto whom the Spirit of 
God is given, and waiteth in the measure of Christ's light, 
shall receive it ; doth see, and shall see the mind and will 
of God in every age, and the mind and intent of the Spirit 
in them that spoke forth the Scripture ; and can receive 
the matter therein contained, as though they had heard 
them speak that spoke it at the first : And though the 
translators were men, yet I have such an honourable 
esteem of their labour, that I believe they have not varied 
wittingly and willingly from the best copies that were 
extant in their age ; neither that they were altogether void 
of the Spirit of God in such a good work, which conduced 
to the benefit of mankind, but were assisted by it for so 
good a work : And there be many figures and tropes, impro- 
prieties of speech, mysteries and difficulties ; yet all these 
come to be made easy and plain to them that are witnesses 



ON THE HOLY SCRIPTURES. 263 

of the same Spirit that gave them forth ; and though there 
be diversity of judgments and professions of rehgion, one 
clashing against another, thAvarting and contradicting 
another, and all will seem to bring the Scripture for their 
proof, which yet cannot maintain and prove every thing 
good, especially when their doctrines contradict one 
another ; this is granted, it is only their private interpreta- 
tion, and not the Scripture; and for want of that Spirit 
that gave it forth, for that alone gives the true understand- 
ing of it : and they that are without this, are like to kill 
one another, about words and names, sounds, titles and 
iotas, but still want the key that opens, and gives an 
entrance into the knowledge of the things of God, which 
alone is the Spirit of God that gave forth the Scriptures." 
—P. 636, 637. 1665. 



ROBERT RUCKHILL AND JOHN WHITEHEAD. 

In the year 1673, these two Friends published a treatise, 
entitled " The Quakers' Refuge fixed upon the Rock of 
Ages," &;c. in reply to several misrepresentations which 
had been circulated relative to the Society. From this 
work the following extract, is made. After stating several 
matters which are not the subject of the controversy, they 
proceed : — 

"But such Scriptures and prophecies as have been 
written and prophesied by the holy men of God, as they 
were moved by the Spirit of God, treating of the mystery 
of God in the redemption and salvation of mankind by 
Jesus Christ, and the duty of man in his obedience to, and 
worship of, the same God, as his reasonable service for the 
gift of so great salvation, are the great concerns now 
under our most serious consideration. The people of 
God, scornfully called Quakers, have mifeiguedly believed 
and often declared to the world, that the Scriptures, as 



264 ON THE HOLY SCRIPTURES. 

above distinguished, are a true record and declaration of 
the love of God in the redemption and salvation of man- 
kind by Jesus Christ, and also of the duty of man as before 
recited. But they also believe and have declared to all 
the world, that the carnal mind of man, being at enmity 
with God, and darkened by reason of wicked works, can- 
not perceive nor discern the mystery of God in the Scrip- 
tures declared and testified of." — Page 17. 1673. 



CHARLES MARSHALL. 

The fourth article of a declaration of faith issued by 
this Friend is as follows, viz. — 

" 4th. We declare we are so far from denying or having 
any light esteem of that holy, honourable record, viz. the 
Scriptures of truth, that we are often greatly bowed and 
tendered in spirit, in the sense of the great mercy and love 
of our God ; that although the wicked have been suffered 
to persecute, revile, and evilly to represent the way of life 
and salvation, believed and preached by them, and also 
have proceeded to kill the bodies of the prophets of God, 
of Christ Jesus our Lord, his apostles and faithful servants; 
that yet such hath been his great and unexpressible love, 
to preserve their precious testimonies unto our age and 
generation." — Works, p. 130. 1674. 



WILLIAM SHEWEN. 

From a work, entitled "The True Christian's Faith 
and Experience declared, concerning God, Christ, the 
Spirit, the Holy Scriptures, the Gospel, and the Doctrines 
thereof, &c." the following paragraph is extracted, viz. — 

" The true Christian honoureth the holy Scriptures in 



ON THE HOLY SCRIPTURES. 265 

their place, and believeth and receiveth their testimony, 
and is a Uving witness to the truth thereof, and he demon- 
strateth it as followeth : By beUeving, receiving, and obey- 
ing him (viz. Christ Jesus) of whom they testify, whereby 
he receives power to order his conversation according to 
them : And the true Christian beheveth that they were 
spoken and written by the motion and inspiration of the 
Spirit of God in holy men, prophets and apostles, and that 
it is his duty to wait upon God to receive the Spirit of 
grace and glory, and the gifts thereof, of whom they tes- 
tify, that thereby he may be enabled to read them with 
understanding, and to receive the comfort of them, and to 
be made wise, through faith in Christ, unto salvation by 
them."— Page 15. 1675. 



EDWARD BOURN. 

In a treatise, written in answer to the charges contained 
in a pamphlet by Dr. Thomas Good, he thus speaks of the 
Scriptures, viz. — 

" We own the Scriptures to be what they speak of them- 
selves, according to Luke's preface, where he writes of the 
gospel, &c. But the Word is God, if John wrote the truth, 
which we believe he did, as thou mayest see, John i. 1. 
and I hope thou wilt not presume to say to the contrary : 
But we own the Scriptures, that which holy men spake as 
they were moved by the Holy Ghost, to be the words of 
God, and that which was the saints' rule we own to be our 
rule, as the Scriptures testify thereof; see John xvi. 13. 
and Tit. ii. 11, 12."— Page 8. 1675. 



266 ON THE HOLY SCRIPTURES. 



JAMES JACKSON 



From an essay, entitled " The Malice of the Rebellious 
Husbandmen against the true Heir, &c." the following 
extract is made, viz. — 

"We esteem the Scriptures as a true testimony of Christ. 
We sUght not nor undervalue the Scriptures, neither do we 
teach others so to do ; for they are of special service unto 
us in many cases, and serve also for the commending of 
our principles, lives, and doctrines to the consciences of 
men ; nevertheless, we prefer Christ before them, for he 
was before them, and his name only is called the Word of 
God."— Page 6. 1676. 



WILLIAM GIBSON, 

In a work, entitled " The Life of God, which is the Light 
of men exalted," thus repHes to the charge that the Qua- 
kers' doctrine of the grace of God renders the Scriptures 
useless, viz. — 

" This is a mahcious slander, as I have shewed before ; 
for we do dearly own the Scriptures, we do read and be- 
lieve them, and have comfort and profit in them ; being 
come to the Holy Spirit of God and Christ, by which the 
holy men were moved, led, and guided in the giving of 
them forth, which Spirit only gives rightly to understand 
them ; and we do daily see them in fulfilling, to our great 
joy and comfort, and our lives, conversation, and doc- 
trines do agree, and are in harmony, with them." — P. 38. 

On page 87 of the same work, I find the following, viz. — 

"We beheve the holy men gave forth the Scriptures as 
they were divinely moved and inspired, and that they are 
profitable and comfortable to those who have them, who 
are come into the same Spirit by which the holy men were 
moved or inspired to give them forth." 



ON THE HOLY SCRIPTURES. 267 

" We do own and believe what the Scriptures do say 
concerning God, Christ, the Holy Ghost, Christ's birth, his 
preaching, miracles, sufferings, death, resurrection, and 
ascension ; the communion or fellowship of the saints in 
light or spirit; the forgiveness of the sins of all the penitent; 
and the resurrection of the body ; and that everlasting life 
is prepared for those that die to sin in this world and be- 
come dead to it, such Kve to God ; and when such die 
outwardly, or put off the outward tabernacle, they are 
blessed, as it is written. Blessed are the dead that die in 
the Lord, yea, saith the Spirit, for they rest from their 
labours, and their works do follow them." — Page 87. 

" The people called Quakers do prefer and esteem the 
book called the Bible, or holy Scriptures, above any out- 
ward writing or book extant upon the earth, because of 
the verity and plenty of deep heavenly sayings uttered by 
God unto Moses and the prophets, through the several 
ages of the world, and particularly and eminently through 
the heavenly Man Christ Jesus, who was anointed with 
the oil of gladness above his fellows, and filled with the 
Spirit without measure." — P. 95. 1677. 



STEPHEN SMITH, 

In an essay, entitled " The Life of Christ Exalted, (fee." 
says — 

" By the way, let it be remembered, that we truly own 
the holy Scriptures, and all true and effectual outward 
teaching, in their place, as proceeding from the Holy Spirit. 
2d. That by the assistance of the same Spirit only, the 
Scriptures, &c. are truly to be understood, and be made 
profitable."— Works, p. 297. 

Again on page 327 — 

" The Scriptures wc must needs highly own, in thai they 



268 ON THE HOLY SCRIPTURES. 

refer us to, and exalt Christ, and his immediate teaching 
of his divine hght and Spirit within, as being subservient 
thereto, where they are received therein." 



ELIZABETH BATHURST, 

In a work, entitled " Truth's Vindication," makes these 
remarks — 

" In the first place, I shall begin with the holy Scriptures, 
which [it] hath been said by some, the people called Qua- 
kers do not own. 

" Answer. That [this] is a great slander, their many 
writings and declarations make manifestly appear, in which 
their testimonies are all consonant and agreeable to the 
records of Scripture, that I never met with the like amongst 
any other : And besides this, I am well assured of it, not 
only from their own witness of themselves, but from the 
witness of God in my own breast ; they do believe all things 
that are written in the law and the prophets; so that those 
who do so clamorously charge them, cannot prove the 
things whereof they so much accuse them." — P. I, 2. 

After reciting another accusation falsely alleged against 
the Society of Friends, she rephes — 

" They do beheve the Scriptures, so far as Scripture 
itself requires faith in itself; that is, that they are able to 
make wise unto salvation through faith which is in Christ 
Jesus, being given by inspiration of God, according to that 
of the apostle, 2 Tim. iii. 15, 16. And they do also believe 
that this same Jesus here spoken of, who is said to be the 
Messenger of the covenant, Mai. iii. 1. the same and not 
another, did inspire his prophets and apostles in writing 
the Scriptures. But still, he is the Word as well as the 
Wisdom of the Father ; and I ask, where do the Scrip- 
tures themselves declare any other .^" — P. 2, 3. 1679. 



ON THE HOLY SCRIPTURES. 269 



WILLIAM CHANDLER, ALEXANDER PYOTT, JOSEPH 
HODGES, AND OTHERS. 

In the year 1694, these Friends wrote and pubhshed 
" A Brief Apology in behalf of the people, in derision, called 
Quakers, for the information of our sober and well in- 
clined neighbours," &c. From this treatise the following 
extracts on the subject of the Holy Scriptures are taken, 
viz. — 

"We therefore desire our well disposed neighbours, 
candidly to weigh what we have to allege against the 
clamours of those, who, to be sure, will not set us out to 
our best advantage ; and to receive an account from our- 
selves what we are, and what we believe and hold for 
Christian truths; who certainly must needs know better 
our own belief, than those who perhaps never examined 
it to any other end than to find fault, if ever they did it ; 
and also that you will not think it strange, that we express 
not our belief in some particulars, in the affected terms 
of other professors of Christianity, but think it more rea- 
sonable and safe to content ourselves with that dress of 
language, in which the Holy Ghost thought fit to hand 
them to us in the Holy Scriptures ; those most excellent 
and divine writings, which, above all others in the world, 
challenge our reverence and most diligent reading; those 
oracles of God, and rich Christian treasury of divine saving 
truths, which were written for our learning, that we through 
patience and comfort of them may have hope ; and arc 
profitable for doctrine, reproof, correction, and instruction 
in righteousness, to the perfecting and thoroughly furnish- 
ing of the man of God to every good work, making him 
wise unto salvation, through faith which is in Christ Jesus, 
containing all Christian doctrines necessary to be behoved 
for salvation, and are a sufficient external standard and 
touchstone, to try the doctrines of men; and we say with 
39 



270 ON THK HOLV SCRIPTURES. 

the apostle, whosoever shall publish and propagate any 
other gospel and faith, than is therein testified of to us by 
those inspired penmen, who were the first promulgators 
thereof, though he were an angel, let him be accursed : 
all which and whatsoever is therein contained, we as 
firmly beheve as any of you do ; and as 'tis the duty of 
every sincere Christian, we are heartily thankful to God 
for them, who, through his good providence, hath preserved 
them to our time, to our great benefit and comfort." — 
P. 5. 



JOHN TOMKINS, 

In the preface to his " Harmony of the Old and New 
Testament," speaks thus of his esteem and value of the 
sacred writings, viz. — 

" Having taken great delight in reading the Holy Scrip- 
tures, and meditating upon those divine matters contained 
therein, and thereby reaped great benefit, comfort and 
hope, as my mind was exercised in that gift of grace, 
and holy Spirit of God, a manifestation whereof he hath 
given to every man to profit wdthal ; which searcheth all 
things, and is the key that unlocks those mysteries which 
the Holy Ghost hath conveyed down to us for our edifica- 
tion. My soul many times hath bowed in reverence and 
thankfulness unto God, for that He, by his divine provi- 
dence, hath so signally preserved those writings through 
the many revolutions that have happened in the world, as 
so many testimonies of his great power and noble acts, 
which he hath already wrought, and which he will further 
bring to pass by his almighty Arm in the several ages, to 
and for his church and people." 1694. 



ON THE HOLY SCRIPTURES. 271 



BENJAMIN COOLE. 



From a work written by this Friend, vindicating the 
Society from the aspersions of an opponent, the following 
extracts on the subject of their behef in, and esteem for, 
the Holy Scriptures, are selected, viz. — 

"The first [calumny] is, our not only despising, but 
formally rejecting the Scriptures. In answer to which I 
must tell him, 'tis like the rest, absolutely false, for we 
neither now think, nor ever thought them other than admi- 
rable writings, given by the inspiration of the Holy Ghost, 
and look upon it as a great and wonderful providence of 
God, that it was his divine pleasure to have them preserv- 
ed to this day, for the comfort and instruction of his true 
worshippers, and to bear witness to the truth of what we 
profess, to the glory and honour of his immortal name." — 
P. 44. 

" Now, although we do not commonly call the Scrip- 
tures the Word of God, because we distinguish between 
them and Jesus Christ, who is called in Scripture the 
Word of God, yet it is not in the least to derogate from 
the honour and dignity that is due thereto, but because it 
is an attribute peculiar to Jesus Christ, the Word: although 
as they declare the mind of God with respect to us, and 
are his commands to us, they may in that respect be called 
the word or command of God ; and so the Quakers own 
and esteem them, and rejoice in them, since they afford 
such a comfortable history of the dealings of the Lord 
with his people through many generations, and of the 
coming of his Son, our Lord Jesus Christ; his birth, 
works, doctrine, miracles, sufferings, death, resurrection, 
ascension, glorification, and present mediation, and of his 
coming at the end of the world to judge both quick and 
(lead ; of the rcHurrection of the just and unjust, with many 
]nore precious and comfortable doctrines, all which are 
contained in the Holy Scrii)tures, and written for our 



272 ON THE HOLY SCRIPTURES. 

learning, that by faith ui Christ, the man of God, through 
them, may be thoroughly furnished to ever}' good word 
and work." — P. 53. 1696. 



JOSEPH WYETH. 

The following extracts from the •• Switch for the Snake.*^ 
written by Joseph Wyeth. and published in 1699. will 
exhibit the views of the Society of Friends, on the subject 
of the Scriptures, viz. — 

••We have always testified according to 2 Tim. iii. 16. 
All Scripture is given by inspiration of God. and is profit- 
able for doctrine, for reproof, for correction, for instruction 
in righteousness. And the reason of this is. because, 
according to 2 Pet. i. 21. the prophecy came not in old 
time by the will of man. but holy men of God spake as 
they were moved by the Holy Ghost ; and therefore it is, 
that we have constantly directed men to the Holy Spirit, 
for the true understanding of them, by the movings whereof 
they were at first written. For as they do contain a true 
declaration of the things of God. so they are not to be 
truly imderstood. but by the Spirit of God. How much 
the contrar}' of this can be proved by this Snake, I shall 
DOW examine. 

•• Snake, page 8.5. — • The Quakers' notion of the Light 
within, as before explained, must necessarily cut oflf oiu* 
dependence upon the Holy Scriptures, as a rule either of 
faith or manners.* 

•• Answer. The Light within. Christ in us, as before I 
have explained, as it is not contrary to the Scriptures ; so 
it does not cut them off from being useftil. as before 
declared, viz. for doctrine, reproof, correction, kc. For 
though the Holy Spirit is as infallible now as ever, and it is 
the same Holy Spirit, manifested in the hearts of men at 
this day, by which the holy men did write the Scriptures. 



ON THE HOLY SCRIPTURES. 273 

yet the manifestations thereof to them, being in greater 
degree, we justly give them the priority ; this, with respect 
to the writings of any faithful servant of Christ at this day. 
But with respect to the Holy Spirit, that being, as I have 
just now said, as infallible now as ever; it must of neces- 
sity also follow, that whosoever, through obedience, follows 
the guidance of it, must have as sure, because the same 
rule as the prophets and apostles had. And this is no 
more contradictory, than the parable of the talents. Matt. 
XXV. in which our Saviour shows the different proportions 
of trust of the same treasure; and the one talent, had it 
been employed in the same way which the five were, it 
would as certainly have gained profit. Thus they who, 
through obedience, improve their talent, and are, in the 
apostle's phrase, 2 Cor. vi. 1. workers together with Christ, 
they shall witness a growth in his grace; and who do so 
grow, have the same sure rule of the Holy Spirit, to read 
and understand the Scriptures by, even the same sure 
rule which the prophets and apostles had, when they writ 
them. Hence it is, that he that hath, and obeys the least 
measure of this sure rule, the Holy Spirit in himself, will 
easily and readily acknowledge and consent, to the further 
degrees of the revealed will of the Holy Spirit, recorded 
in the Scriptures of truth."— P. 150, 151. 

" It is false that we have ever pretended that the par- 
ticular manifestation of the Light of Christ in any of us, 
did overrule the Scriptures or ordinances. There cannot 
be contradiction in the Spirit of God ; by the movings 
whereof it was that the Scriptures were given forth, 2 Pet. 
i. 21. Nor do the movings of the same Spirit, privately 
working in particular persons, at this day, overrule or 
contradict what it did give forth as above." — P. 16]. 



274 ON THE HOLY SCRIPTURES. 



ROGER HAYDOCK, 



Replying to the aspersions of John Cheyney, says — 
" The people called Quakers do prefer and esteem the 
book called the Bible, or Holy Scriptures, above any out- 
ward writing or book extant upon the earth, because of 
the verity and plenty of deep heavenly sayings uttered by 
God unto Moses and the prophets, through the several 
ages of the world, and particularly and eminently through 
the heavenly Man Christ Jesus, who was anointed with the 
oil of gladness above his fellows, and filled with the Spirit 
without measure." — Page 94. 1699. 



JOHN FIELD. 

From an " Apology for the people called Quakers, &c." 
written by John Field, and published in 1699, I take the 
following extracts : — 

" And although in some things they [the Quakers] have 
seemed to differ from those of other persuasions, yet who 
can convict them of error in any fundamental doctrine of 
the Christian religion ; or of their not holding that which 
is truly essential to salvation, and agreeable to the Holy 
Scriptures ? Which holy records, however they have been 
misrepresented or falsely accused, as shghters or con- 
temners of them, I do declare on their behalf, they have 
always had, and still have, a high esteem of and true value 
for them, above all other writings or books : and their fre- 
quent use of them, and pressing their children and servants 
to the reading therein, may sufficiently demonstrate to 
those that know them, the innocency of this abused 
people." — Page 7. 



ON THE HOLY SCRIPTURES. - 275 



RICHARD ASHBY, JOHN FIDDEMAN, JOHN CADE. 

A pamphlet, published by these Friends in the year 
1699, entitled "The True Light Owned and Vindicated," 
contains the following observations : — 

" Blessed be the name of the Lord, who hath preserved 
the holy Scriptures, that we have the testimony thereof, 
which are so plain concerning these divine truths ; happy 
are they that know the hght of God's Holy Spirit, to inspire 
and enlighten them : they can say that which was written 
aforetime was written for our learning, that we through 
patience and the comfort of the Scriptures might have 
hope : And they are truly profitable for doctrine, reproof, 
correction, instruction in righteousness, that the man of 
God (which none can truly be, but as they are led by the 
Spirit of God) may be perfect, thoroughly furnished unto 
every good work." — Page 13. 1699. 



THOMAS ELLWOOD. 

In an " Answer to some Objections of a Moderate En- 
quirer," T. EUwood says — 

" The second objection is, You deny the Scriptures to 
be any rule for man or woman to walk by, so as to direct 
them to the saving of their souls. 

"Answer. — In this we are misrepresented. We sincerely 
own, love, and regard the holy Scriptures, beheving with 
the apostle that they were given by inspiration of God, and 
are profitable for doctrine, for reproof, for correction, for 
instruction in righteousness, that the man of God may be 
perfect, thoroughly furnished unto all good works, 2 Tim. 
iii. 16, 17. and that they arc able to make wise unto sal- 
vation, through faith that is in Christ Jesus, v. l.*). And 
great benefit and dehght we find in them, reading them 



276 



ON THE HOLY SCRIPTURES. 



in the openings of that Divine Spirit by which they were 
given forth. We are so far from denying them to be any 
rule, &c. that we acknowledge them to contain many ex- 
cellent rules, precepts, doctrines, and instructions, direct- 
ing man and woman how to walk that they may obtain 
the salvation of their souls. Yet we do not say, as some 
have done, that the Scriptures are the only rule, or the 
chief and principal rule ; because we dare not give the 
honour and office of the Holy Spirit unto the Scriptures ; 
for the Scriptures themselves declare, that it is the office 
of the Holy Spirit to guide believers into all truth, John 
xvi. 1 3. And indeed the true meaning and benefit of the 
Scriptures themselves is not attained to, in the reading of 
them, unless the Spirit that gave them forth, do open them, 
and unseal the mysteries contained in them. So that the 
Holy Spirit is greater than the Scriptures, and therefore 
we cannot but give the chief place unto Him. For he is 
able to manifest himself unto man, and to lead man into 
the way of salvation, either with and by the Scriptures, or 
without them, as he pleases : but the Scriptures cannot do 
that, without the operation of the Holy Spirit. Justly, 
therefore, do we affirm the Spirit of God to be the chief 
rule, and yet acknowledge the holy Scriptures to be a true 
rule, and proper instrument in the hand of the Spirit to 
direct men and women how they ought to walk, to obtain 
salvation to their souls, as the Spirit of the Lord makes 
use of the Scriptures to that end." — Pages 3, 4. 



RICHARD CLARIDGE. 

In his "Treatise of the Holy Scriptures," he thus states 
the faith of the Society of Friends respecting them, viz. — 

" We do sincerely and unfeignedly believe the following 
propositions : 

" 1. That the holy Scriptures of the Old and New Tes- 



ON THE HOLY SCRIPTURES. 277 

tament, were not of any men's private setting forth, but 
were given by inspiration of God. 

" 2. That they do contain a clear and sufficient decla- 
ration of all doctrines, in common to be believed, in order 
to eternal hfe and salvation. 

" 3. That the holy Scriptures are the best outward rule 
and standard of doctrine and practice. 

" That whatsoever, either doctrine or practice, though 
under pretensions to the immediate dictates and teachings 
of the Spirit, is contrary to the holy Scriptures, ought to 
be rejected and disowned, as false and erroneous: For 
' whatsoever is not read therein, nor may be proved 
thereby, is not to be required of any man, that it should 
be beheved as an article of faith.' 

"5. That the holy Scriptures contain the sayings or 
words of God, are divine writings, which claim the prece- 
dency of all others; and we do esteem them as such 
ourselves, and under this character recommend them 
to others. 

" 6. That there ever was, and is, a most sweet concord 
and harmony between the teachings of the Spirit and the 
testimony of the holy Scriptures; and that there is no 
inconsistency or contradiction between the one and the 
other, notwithstanding that great diversity of men's 
opinions and sentiments, under the profession of Chris- 
tianity. For we do believe, that if pride, prejudice, and 
self-interest were laid aside, and men would, in humility 
of mind, sincerity of heart, and abasement of self, wait 
upon the Lord for the teachings of his Spirit, they would 
be taught by him, the very truth as it is in Jesus, and come 
to know that blessed and heavenly unity in the things of 
God, from which they are now so divided and subdivided, 
both among themselves and in opposition to one another. 

" 7. That, though the manifestation of the Spirit is given 
to every man, both Jew and Gentile, to profit withal, and 
the grace of God which bringeti) salvation hath appeared 

40 



278 0\ THE HOLY SCRIPTURES. 

unto all men, ^o that all have means sufficient afibrded 
them for their present and eternal welfare, if they neglect 
not the means, nor slight the day of God's gracious visita- 
tion ; yet it is a great mercy to us, and all those that make 
a right use of it, that it hath pleased God to afford unto 
us the holy Scriptures, which he hath withheld from many 
others. And we do believe, that having the advantage of 
the holy Scriptures, more is required of us than of those 
to whom they are not communicated ; for, to whom much 
is given, from them much is required. 

'• 8. That as the holy Scriptures have God alone for 
their author, so the Spirit of God alone is their certain 
and infallible interpreter. For except the Spirit which he 
hath promised, and we ought to wait for, expound them to 
us. we can never spiritually or savingly understand or 
apply them. The certain knowledge, therefore, and un- 
derstanding of them, must be waited for, of the same 
Spirit by which they were dictated and committed to 
writing." 

In his "Lux Evangelica Attestata," he speaks very 
clearly on the subject of divine revelation, viz. — 

" It is no consequence of our principle to equalize, much 
less to prefer, our words or writings, to the holy Scriptures. 
For, first, we distinguish immediate revelation, and say it 
is twofold, either in kind or degree. Now though we be- 
lieve the immediate revelation which we have, is from the 
same holy Spirit that opened in the prophets and apos- 
tles, and through them gave forth the holy Scriptures, yet 
we do not say it is the same revelation for [in] degree 
which they had. but that it is the same for [in] kind. 

'• Second. We do not plead for any new gospel, faith, 
or doctrine, different from that which Christ and his holy 
prophets and apostles taught, and is recorded in the 
Scriptures of truth, but for the revelation of that which 
they taught, and is therein recorded. Wherefore, as the 
apostle says, there are diversities of gifts, but the same 



ON THE HOLY SCRIPTURES- 279 

Spirit, and there are differences of administrations, but 
the same Lord : And there are diversities of operations, 
but it is the same God which worketh all in all. But the 
manifestation of the Spirit is given to every man to profit 
withal, 1 Cor. xii. 3 — 7. So say we, viz. that there is a 
measure of the same Spirit in us, which was in the holy 
prophets and apostles ; so that 'tis not an equality of any 
writings with theirs, but a measure of the same Spirit of 
revelation, which they had, that we contend for." — Defence 
of the people called Quakers, &c. p. 6. Lux Evangelica, 
p. 85. 1701. 



THOMAS UPSHER. 

In the year 1701, George Keith published a tract, in 
which he professed to give an account of " an occasional 
conference" between himself and Thomas Upsher, but 
greatly misrepresented the facts, to the injury of his op- 
ponent. Thomas Upsher replied to him in an essay, from 
which I extract the following : — 

" In my first, I said it was not needful that the light 
within should reveal the incarnation, sufferings, and death 
of Christ, &c. without the Scriptures, seeing it had pleased 
the Lord to bless us with the benefit of them. And in my 
last, I said, As it was not needful, so the light within did 
not do it. And pray, what necessity is there that the all- 
wise God should reveal or declare those things to us anew, 
without the Scriptures, seeing he has already done it by 
them, the truth of which is opened and confirmed to us by 
the self-same Spirit which gave them forth ? Or docs G. 
K. think it is necessary we should throw away the holy 
Scriptures, in expectation of a new revelation of those 
things to us again by his holy S[)irit, without ihcni?'' — 
Page 5. 



280 OxN THE HOLY SCRIPTURES. 



BENJAMIN LINDLEY. 



The following extracts are from a treatise, entitled 
" Some Arguments concerning the Rule of Faith, the Scrip- 
tures and their authority, &c." viz. — 

" 1. We own the Scriptures to be given forth by 
inspiration of the Spirit. Holy men wrote as they were 
moved by the Holy Ghost. 2. That they are reverently 
to be read and believed by all to whom they come. 3. 
That they are the best secondary and subordinate rule 
that is extant in the world. 4. That they are a means in 
the hand of the Spirit for the conviction and conversion 
of sinners, and of the edification and building up of the 
saints in the most holy faith. 5. That we are to bless 
God for them."— Page 3. 1702. 



DANIEL PHILLIPS, 

In the year 1703, pubUshed a work, entitled "An 
Occasional Defence of the principles and practices of 
the people called Quakers," with a preface by Wilham 
Penn. From the section appropriated to the subject of 
the Holy Scriptures, I make the following extracts, viz. — 

" Our principle of the Light within, duly considered, 
will never lead any to undervalue the Holy Scriptures, nor 
the doctrines therein contained ; neither hath it led us, 
notwithstanding our enemies' false insinuations, to contemn 
them, but it hath, as sincerely followed, inclined us to esteem 
and value them ; to bless Providence that we are favoured 
with the knowledge of them, to recommend them to all to 
be read in their families, to repeat passages out of them 
in our gospel ministry ; to desire the Lord to open them 
to us by his holy Spirit, that we may square all our actions 



ON THE HOLY SCRIPTURES. 281 

by them, and to prefer them before all books whatsoever." 
—P. 174, 175. 

" We have always owned the Scriptures to be a rule, 
subordinate to the Holy Spirit, both of our faith and prac- 
tice, and humbly desire that all our actions may be squared 
accordingly ; and we do beheve that they have been, and 
are a means, to convey to us the history and doctrine of 
Jesus Christ ; and do allow them to be an outward stand- 
ard or measure, by which, through the assistance of the 
Holy Spirit, we may be capacitated to know what to 
beheve and do in order to our salvation."— P. 176, 177. 

« We are verily persuaded that it is an indispensable 
duty for us Christians, to believe all things recorded in the 
New Testament concerning our Saviour, kc. if they should 
never be revealed to us in the same way^ or after the same 
manner, as the apostles and evangelists had them. Neither 
have we at any time said that we will not receive the 
Christian rehgion, unless it is revealed to us by immediate 
inspiration. We bless Divine Providence for favouring 
us with the knowledge of the Holy Scriptures, and do 
beheve all commands of an universal extent, mentioned in 
these sacred writings, are obhgatory on us and all others, 
who have had an opportunity of the exphcit knowledge of 
these writings afforded them." — P. 1 83. 

His opponent admits that the Quakers of his day, in 
their hte writings, gave the Scriptures very proper epithets, 
and pretended to believe them to be of Divine authority, 
and given by inspiration, but unjustly insinuates that the 
early Friends were of very different sentiments. To this 
D. Philhps replies : — 

" We have not only in our late, but also in our former 
writings, given the Scriptures good words, and made 
them the standard of our doctrines. If any person will 
read those very books cited by my opponent to prove us 
contemners of them, he will find no writings fuller of 
quotations out of them, than those arc. Is it then pro- 
bable that what we have admitted to be the test of our 



282 ON THE HOLY SCRIPTURES. 

principles, and hourly cite to prove our teneti», should be 
despised by us?"--P. 200. 1703. 



SAMUEL CRISP. 

From a work, entitled " A Libeller Exposed," &;c. I make 
the following extract, viz. — 

" It is very unjust in this author, from hence to insinuate 
as if we looked upon the Scriptures as a useless book. 
God forbid we should ever entertain such vile and con- 
temptible thoughts of the Holy Scriptures, as to say they 
are a useless book ; since it has always been our declared 
sense, that they are given by inspiration of God, and are 
profitable for doctrine, for reproof, for correction, for 
instruction in righteousness ; and are able to make wise 
unto salvation, through faith, which is in Christ Jesus." — 
p. 52. 1704. 



THOMAS BEAVEN. 

The following article is from a declaration of faith by 
this Friend, viz. — 

" That the Holy Scriptures of the Old and New Testa- 
ments are of Divine authority, because holy men of God 
wrote them as they were moved by the Holy Ghost, 
wherefore they are profitable for doctrine, for reproof, and 
instruction in righteousness, to the end [that] the man of 
God may be thoroughly furnished unto all good works ; 
able to make wise unto salvation, through faith in Jesus 
Christ, and that they are therefore the only external rule 
of faith and manners." — P. 146. 



ON THE HOLY SCRIPTURES. 283 



BENJAMIN HOLME. 



From a treatise, entitled " A Serious Call," &c. I take 
the following extract on the subject of the holy Scriptures, 
viz. — 

" Although some have misrepresented us as though we 
undervalued or disesteemed the Holy Scriptures of the 
Old and New Testament, yet we do bless the Lord, and 
have great cause so to do, that the excellent counsel 
therein contained, which proceeded from the Spirit of 
God, is preserved upon record to this day ; and it is a 
great favour that we live under a government, where we 
have the liberty to read them, this being a privilege that 
many called Christians are deprived of, in some other 
countries ; and I wish that all would be frequent in reading 
them. The apostle Paul commended Timothy, in that 
from a child he had known the Holy Scriptures, which, 
saith he, are able to make thee wise unto salvation, 
through faith, which is in Christ Jesus. All Scripture 
given by inspiration of God, is profitable for doctrine, for 
reproof, for correction, for instruction in righteousness, 
that the man of God may be perfect, thoroughly furnished 
unto all good works. 

" Search the Scriptures, saith Christ, for in them ye 
think ye have eternal life, and they are they which testify 
of me, and ye will not come to me that ye might have life. 
They are greatly to be valued, in that they testify of Christ, 
in whom there is power to give men victory over their 
corruptions and passions, and enable them to do the will 
of God. We read that Christ came unto his own, and his 
own received him not; but as many as received him, to 
them gave he power to become the sons of God. They 
that receive Christ by his Spirit into their hearts, they 
receive power ; for Christ's Spirit is a Christian's strength. 
1 can do all things, saitli the apostle, througli Christ, which 
strengthens me. We read, that no prophecy of the Scrip- 



284 ON THE HOLY SCRIPTURES. 

tures is of any private interpretation ; for the prophecy 
came not in old time by the will of man, but holy men of 
God spake as they were moved by the Holy Ghost. 

"Now we say, the most true interpreter of the Holy 
Scripture is the Holy Ghost, or Spirit, from which they 
did proceed. We read, that the natural man receives not 
the things of the Spirit of God, neither can he know them, 
saith the text ; and there is a strong reason laid down for 
it, because they are spiritually discerned ; they are beyond 
his reach and comprehension ; for what man knoweth the 
things of a man, save the spirit of a man which is in him ? 
even so the things of God knoweth no man, but the Spirit 
of God. This is the key which opens the mysteries of the 
kingdom of God to men. I take this to be the great 
reason why there are such great mistakes about religion, 
and why many put such gross constructions upon many 
parts of the Holy Scriptures, as they do, because they do 
not come to that divine Spirit which gives a right and 
true understanding; as Elihu said, there is a spirit in 
man, and the inspiration of the Almighty giveth them 
understanding. Till men come to the Holy Spirit of God 
in themselves, they can neither know God, nor the things 
of God; for we read, that no man knoweth the Father, 
save the Son, and he to whomsoever the Son will reveal 
him. Now if revelation was ceased, as some do imagine 
it is, what a sad condition would mankind be in ? For 
we read, the world by wisdom knows not God ; there is 
no knowledge of God, but by the revelation of his Son ; 
and it is as men come to have an inward knowledge of 
God, that they come to have a right understanding of the 
Holy Scriptures, which proceeded from the good Spirit of 
God, wherefore we highly value them ; though it is to be 
feared, some called Christians do disbeheve many of the 
great truths therein contained ; for I beheve that a man, 
through often rebelling against the Holy Spirit of God in 
himself, may arrive at such a degree of wickedness, that 
he may reject the Scriptures, and count them but fables ; 



ON THE HOLY SCRIPTURES. 285 

and may be so far from owning of any thing of God in 
man, as to deny the Lord that bought him, and according 
to Psalm xiv. 1. he may say in his heart, there is no God. 
It is the work of the enemy of all righteousness, to per- 
suade men that there is no God, and that the Scriptures 
are but a fiction, and that men are not accountable for 
their words or actions, and that there are no future rewards 
and punishments ; that they might walk at large, and take 
their full swing in wickedness. It is greatly to be desired, 
if there be any such now living, whose day of mercy is not 
wholly over, that have arrived to such a degree of hard- 
ness and wickedness as this is, that they may be brought 
to a sense of their iniquity and error, and be so truly hum- 
bled in soul because thereof, that if possible they might 
find mercy at the Lord's hand. The better Christian that 
any man is, the more true and real value he has for the 
Holy Scriptures."— Works, p. 106, 107. 



SAMUEL FULLER, 

In his " Serious Reply" to some abusive queries pro- 
posed to the Society of Friends, written in 1728, says ; — 

"We believe the holy doctrines of the Old and New 
Testament, to be given by Divine inspiration, and therefore 
of Divine authority, and preferable to all other writings 
extant ; though we cannot think it any afii*ont or under- 
valuing of those heavenly records, that rare gift, to prefer 
the mouth and giver whence they came, and which alone 
can certainly expound, bless, and make them profitable to 
those great and good ends, which the Almighty, in his 
mercy and favour to the Christian church, above others, 
has been graciously pleased to vouchsafe and appoint 
these sacred oracles. 

" Forasmuch as the penmen of the Holy Scriptures, 
particularly of the New Testament, were entrusted to 

41 



286 ON THE HOLY SCRIPTURES. 

transmit to posterity the transactions, with relation to the 
birth, miracles, sufferings, resurrection and ascension of 
our blessed Lord, with the precepts, exhortations, and 
gracious sayings, that proceeded from his mouth whilst 
here on earth; as also those excellent and evangelical 
truths, revealed to them by the light of the glorious gospel, 
which they were commissioned to preach to the nations; 
in these respects, and as being prime ministers in God's 
house, and persons qualified by a much greater measure 
of the same divine spirit, to be the first witnesses and dis- 
pensers of that glorious dispensation ; their writings chal- 
lenge, and justly ought to have the first and chief place, 
as a rule of faith and practice, next [to] the Holy Spirit 
by which they were inspired ; and which leads us into a 
high esteem of those excellent writings, as being so valu- 
able an effect of so great a cause. 

" We also beUeve the Holy Scriptures contain a clear 
testimony to all the essentials of the Christian faith; that 
they are the only fit outward judge of controversy among 
Christians ; that whatever doctrine is contrary unto their 
testimony, may therefore be justly rejected as false ; and 
that whatsoever any do, pretending to the Spirit, which is 
contrary to the Scriptures, ought to be accounted a delu- 
sion of the devil; for 'tis impossible that the Spirit of God, 
which we believe all Christians should be led by, should 
contradict itself or any of its former revelations in the Holy 
Scriptures ; hence we are so far from equalling, much less 
preferring our suppositions, speeches, pretences, writings, 
acts or facts, to the sacred writings, that we submit all 
to them, as the only fit outward judge of controversy." — 
R27. 



ON THE HOLY SCRIPTURES. 287 



DECLARATION OF FAITH. 



In a declaration of the faith of the Society of Friends, 
noticed in a former section, issued in 1689, and presented 
to the committee of parliament, I find the following query 
and reply, viz. — 

" Do you believe and own the holy Scriptures contained 
in the books of the Old and New Testament, to be given 
by divine inspiration, and to contain all matters of doctrine 
and testimony, necessary to be believed and practised, in 
order to salvation and peace with God ? 

" Ans. Yes, we do ; and by the assistance of the grace 
and good Spirit of God, which gives the true understand- 
ing of the mind of God, and meaning of holy Scripture, 
we always desire to live in the faith, knowledge, and prac- 
tice of them, in all things appertaining to life and godli- 
ness : Holy Scripture being given by divine inspiration, is 
profitable for doctrine, correction, and instruction, that 
the man of God may be perfect, thoroughly furnished unto 
every good work; able to make the man of God wise unto 
salvation, through faith in Christ Jesus." 

The confession drawn up by George Whitehead, and 
presented by him and John Vaughton to one of the mem- 
bers of parUament, and brought before the committee of 
the house, contains these words : — 

" And I do acknowledge the holy Scriptures of the Old 
and New Testament to be given by divine inspiration." 

The declaration being under consideration in the house, 
George Whitehead, Jolm Vaughton, William Mead, and 
John Osgood, with others, were called in, that they might 
have the confession from themselves. Of this opportunity, 
G. W. says, " So that I had then occasion to answer the 
committee very clearly and to their satisfaction, both as 
to our really owning the Deity, and the holy Scriptures of 
the Old and New Testament, as given fortli by divine in- 
spiration. The last being most in question, we gave tjjein 



288 ON THK HOLY SCRIPTURES. 

such plain and clear satisfaction, both as to the holy doc- 
trine contained in the Scriptures of the Old and New Tes- 
tament, and to the historical parts thereof, as being pre- 
served by Divine Providence to us, that I clearly perceived 
our confession and testimony had such influence and effect 
upon the spirit of the parliament, that it made for the 
furtherance of the said bill, in order to bring it into an 
act/'— Works, p. 635, 636. 1689. 

The confession of faith, signed by thirty-two Friends, 
and laid before parliament in 1693, contains the following, 
viz. — 

"3. That the holy Scriptures of the Old and New 
Testament are of divine authority, as being given by 
inspiration of God. 

" And we know of no other doctrine or principles 
preached, maintained, or ever received among or by us, 
since we were a people, contrary to these aforesaid." 

See also the declaration of faith issued in 1693, and 
signed by G. Whitehead and others, p. 209 of this work. 

From these testimonies, it is obvious that the Society 
of Friends have always believed and confessed the inspi- 
ration and divine authority of the holy Scriptures of the 
Old and New Testament ; and the following extracts from 
the epistles issued by the Yearly Meeting, will show its 
earnest concern that all its members should be diligent in 
the perusal of them, and more particularly that the youth 
should be carefully instructed in the knowledge and sincere 
belief of those precious and saving truths which they 
contain. 



YEARLY MEETING. 

1706. — ''And forasmuch as, next to our own souls, our 
children and offspring are the most immediate objects 
of our care and concern, it is tenderly recommended to all 



ON THE HOLY SCRIPTURES. 289 

that are or may be parents or guardians of children, that 
they be diUgently exercised in this care and concern for 
the education of those committed to their charge ; that 
in their tender years they may be brought to a sense of 
God, hi^ wisdom, power, and omnipresence, so as to beget 
an awe and fear of Him in their hearts, which is the 
beginning of wisdom : and as they grow up in capacity, 
to acquaint them with, and bring them up in the frequent 
reading of the Scriptures of truth ; and also to instruct 
them in the great love of God, through Jesus Christ, and 
the work of salvation by Him, and of sanctification through 
his blessed Spirit : and also to keep them out of the vain 
and fooHsh fashions and ways of the world, and in plain- 
ness of language, habit and behaviour ; that being thus 
instructed in the way of the Lord when they are young, 
they may not forget it when old ; or, however, that all 
concerned may be clear in the sight of God, that they 
have not been wanting in their duties to them." 

1709. — "We recommend it as an incumbent duty on 
Friends, to cause them [their children] to be frequent in 
reading the holy Scriptures, and in observing to them the 
examples of such children as in Scripture are recorded to 
have early learned the fear of the Lord, and hearkened to 
his counsel, instructing them in the fear and dread of the 
Lord ; planting impressions upon their spirits, of reverence 
towards God, from whom they have their daily support, 
showing them they ought not to offend him, but love, serve 
and know him in whose hands all blessings are." 

1720. — "It is also seriously advised, that no Friends 
suffer romances, play books, or other vain and idle pam- 
phlets in their houses or families, which tend to corrupt 
the minds of youth; but instead thereof, that they excite 
them to the reading of the holy Scriptures and religious 
books. 

"Let the holy Scriptures be early taught om vouth, and 



290 ON THE HOLY SCRIPTURES. 

diligently searched, and seriously read by Friends, with 
due regard to the Holy Spirit from whence they came, and 
by which they are truly opened ; for they contain excellent 
doctrine, rules and precepts divine and moral." 

1728. — "And, dear friends, inasmuch as the holy Scrip- 
tures are the external means of conveying and preserving 
to us, an account of the things most surely to be believed, 
concerning the coming of our Lord Jesus Christ in the 
flesh, and the fulfilhng of the prophecies relating thereto, 
we therefore recommend to all Friends, especially elders 
in the church, and masters of families, that they would, 
both by example and advice, impress on the minds of the 
younger, a reverent esteem of those sacred writings, and 
advise them to a frequent reading and meditating therein. 
And that ministers, as well as elders and others, in all 
their preaching, writing, and conversing about the things 
of God, do keep to the form of sound words, or Scripture 
terms ; and that none pretend to be wise above what is 
there written, and in such pretended wisdom, go about to 
explain the things of God in the words which man's wis- 
dom teaches ; but on the contrary, that you would at pro- 
per times and seasons, when you find your minds rightly 
disposed thereunto, give the youth to understand that the 
same good experience of the work of sanctification, through 
the operations of the Spirit of God, which the holy Scrip- 
tures plentifully bear testimony unto, is to be witnessed by 
believers in all generations, as well as by those in the first 
ages of Christianity, in which case some account of your 
own experience will be helpful to them. And this we re- 
commend as the most effectual means for begetting and 
estabUshing in their minds, a firm belief of the Christian 
doctrine in general, as well as the necessity of the aid and 
help of the operations of the Holy Spirit of God in the hearts 
of men in particular, contained in that most excellent book, 
the Bible, and for preserving them from being defiled with 
the many pernicious notions and principles contrary to such 



ON THE HOLY SCRIPTURES. 291 

sound doctrine, which are at this time industriously dis- 
persed in the nation, to the reproach of the Christian 
profession in general." 

1729. — After exhorting Friends to prevent their children 
from reading plays and romances, they add — 

" And also to be very careful to prevent their children 
and servants from reading such vile and corrupt books, 
(some of which have been pubhshed of late,) as manifestly 
tend to oppose and reject the divine authority of the holy 
Scriptures, and to introduce deism, atheism, and all man- 
ner of infidelity and corruption, both in principle and 
practice." 

1730. — "We likewise are engaged to refer to former 
advice from this meeting, relating to a godly care and 
concern for the good education of our youth, in order to 
their preservation from evil conversation, and the corrup- 
tions which do too much abound, agreeable to that ancient 
and apostolic doctrine, that evil communications corrupt 
good manners : With this view we did last year, and do 
now again earnestly recommend and beseech all Friends, 
to admonish and exhort the youth under their care not to 
read, but refrain [from] all such books as tend to make 
void the divine authority of the holy Scriptures, and to 
promote profaneness and infidelity in the earth. This if 
pressed earnestly in the love of truth, and in the meekness 
of wisdom, we would hope may often prove eflfectual. But 
if after all these endeavours they shall not be reclaimed, 
then will a close reprehension and rebuke be necessary, 
that our Society may be acquitted from the imputation of 
blame, which otherwise may be laid upon it." 

1731. — "And in order to render these advices more 
effectual, we farther tenderly recommend to all heads of 
families, that they do frequently call their children and 
servants together, and, in a solemn religious way, cause 



292 ON THE HOLY SCRIPTURES. 

them to read the holy Scriptures ; and in so doing, that 
they humbly wait upon God with their families, for instruc- 
tion and counsel to them respecting Christian faith and 
practice, according to the former advices of this meeting, 
particularly that in the year 1706, to which in an especial 
manner we refer on this occasion." 

1733. — "And, dear friends, we must remind you to take 
all convenient opportunities to put your children upon read- 
ing and meditating in the holy Scriptures, which having 
proceeded from the dictates of the Holy Spirit, do afford 
the most comfortable and salutary instructions of all 
writings whatever, as we have heretofore often advised, 
and particularly in our epistles of the two last yeai's, in 
which the advices on this head being large and compre- 
hensive, we refer thereto." 

1734. — "As there has been heretofore, so there yet 
remains upon this meeting, a peculiar regard to, and 
weighty concern for, the offspring of Friends, that the 
rising generation might be trained up in the principles and 
practices of the Christian rehgion. In order whereunto, 
as formerly, so now again, we recommend an humble 
waiting upon the Lord for the manifestation of his power 
and Spirit, and a diligent reading of the holy Scriptures in 
your famihes, and that masters of families, parents and 
guardians of children, at proper and convenient opportu- 
nities, would stir up those under their care to diligence 
herein ; showing them that those sacred writings do con- 
tain the doctrines and principles of our profession, and 
explaining to them, as the Lord by his Spirit shall enable, 
the grounds and causes inducing Friends to distinguish 
themselves by not conforming to the vain fashions and 
corrupt customs of the world, and that one great end of 
Christ's coming was to form'to himself a people, who, by 
their lives and conversations, should be patterns of that 
simplicity, holiness and charity, which our great Lord 



ON THE HOLY SCRIPTURES. 293 

himself, in the most perfect manner, exhibited, leaving us 
an example that we should follow his steps." 

1735. — "And we think it will contribute very much to 
your success in these endeavours, if you put them frequently 
in a solemn manner, upon reading the Holy Scriptures; 
especially such parts of them as relate to the great doc- 
trines and precepts of the Christian rehgion, and then wait 
upon God with them, that you may become instruments to 
open their understandings ; and in the sense of his power 
and wisdom, press them closely to the practice of what 
they read." 

1737. — " Finally, brethren, we recommend you to the 
direction and guidance of the unerring Spirit of trutli 
within, and the excellent precepts and instructions of the 
holy Scriptures without; which if you shall diligently take 
heed unto, you will not fail of being perfectly instructed in 
the great duties of worship towards God, the Father and 
Author of all our mercies; of fidelity and gratitude to the 
government which his merciful providence has set over 
us; of love and peace among yourselves, and of justice 
and benevolence towards all men." 

1740. — " And, dear friends, as much as in you lies, 
encourage a frequent and diligent reading of the Holy 
Scriptures in your families. In them are contained the 
promises of eternal life and salvation. For as a steady 
trust and belief in the promises of God, and a frequent 
meditation in the law of the Lord, was the preservation of 
a remnant in old time, so it is even to this day. And as a 
distrust and disbelief of the promises of God, and a neglect 
of his holy law, was the occasion of the complaints made 
against the Jews, the posterity of Abraham; even so we 
have reason to fear that the apparent declension, in our 
time, of true piety and godly zeal, in many places, is too 
42 



294 UN THE HOLY SCRIPTURES. 

nuicli owing to a disregard of the doctrines of the Holy 
Scriptures, and the pronnises of the Holy Spirit, in them 
recorded." 

1743. — "We think it especially necessary at this time, 
to remind you of the former advices of this meeting, 
respecting a frequent and diligent reading of the Holy 
Scriptures : the doctrines contained in these inspired 
writings, duly attended to, and firmly impressed upon the 
minds of our young people, may be a means of preserving 
them from the danger and infection of such corrupt and 
irreligious principles, as, having a tendency to the exalta- 
tion of self and human abilities, would lessen their depen- 
dence on the power and Spirit of God, their only security 
and preservation." 

1748. — "And, dear friends, our advice and exhortation 
is, that all masters of families, parents, guardians, and 
tutors of children, would frequently put in practice the 
calling together of their children and household, to wait 
upon the Lord in their families, that, receiving wisdom 
and counsel from Him, they may be enabled seasonably 
to exhort and encourage them to walk in the way of the 
Lord ; to exercise themselves in reading the Holy Scrip- 
tures, and in observing the duties and precepts of holy 
hving, therein recommended ; admonishing them to keep 
to that plainness and simplicity in apparel, speech and 
behaviour, which the Spirit of truth led our forefathers 
into, and which becomes the humble, self-denying followers 
of the holy Jesus." 

1751. — " Oh that our youth might be prevailed upon to 
humble themselves ; endeavouring, through Divine assist- 
ance, to form their minds according to the plain and 
simple truths of the gospel, contained in the Holy Scrip- 
tures, which we recommend as a proper mean of preserving 



ON THE HOLY SCrUPTURES. 295 

them from the contagion of profane and irrehgious books 
and writings, tending to alienate and divert men from the 
love of virtue, and the practice of true Christian morality." 

1752. — "And, dear friends, as to your conversation 
among men, that ye may be blameless and harmless, the 
sons of God w^ithout rebuke, w^e recommend you to the 
Light of Christ in your ov^n hearts, and to the precepts of 
his Holy Spirit, delivered through the inspired penmen of 
the Holy Scriptures. As you shall yield obedience to 
those divine and heavenly dictates, you will be made wise 
unto salvation, and perfectly instructed to discharge the 
duties of your several stations." 

1762. — " And ye parents, guardians, and heads of fami- 
lies, consider, we beseech you, how much depends upon 
your promoting this holy engagement among the youth, 
and labour to discharge your duty as in the sight of God : 
watch over them in love, and train them up early in the 
way wherein they should go, by information and example ; 
seeking daily for a renewal of wisdom and strength, to 
walk before them in holiness and godly fear. Let it be 
your care to instruct them early in the Holy Scriptures, 
and teach them to delight therein, that being seasoned 
with the sacred truths in them recorded, they may be 
preserved from the corrupting influence of such books as 
tend to leaven the mind into vanity, profaneness and infi- 
delity; and also kept in innocency of life, sobriety of 
manners, plainness of habit, and soundness of speech, that 
cannot be condemned." 

1765. — "Another point of duty, we fuid in our minds 
to press upon all at this time is, that you be fre(iucntly con- 
versant with the Holy Scriptures, by the good providence 
of God preserved down to our time, whicli contain the 
most excellent declarations of his love to men ; our duty 
to him and to one another, and mo;>t certaiiiK. ilnoiigli 



296 ON THE HOLY bCRlPTURES. 

faith HI Christ Jesus, tend to our instruction in nirhteous- 
ness. As your minds come into an humble and teachable 
frame, secretly breathing after divine information and 
guidance, you will often experience the Comforter, the 
Spirit of truth, to open the doctrines of Christ, and of his 
primitive servants unto you." 

1767. — " As next to our own souls, our offspring are 
the most immediate objects of our care and concern, it is 
earnestly recommended to all parents and guardians of 
children, that the most early opportunities may be taken, 
in their tender years, to impress upon them a sense of the 
Divine Being; his wisdom, power, and omnipresence, so 
as to beget a reverent awe and fear of him in their hearts. 
And as their capacities enlarge, to acquaint them w^ith the 
Holy Scriptures, by frequent and dihgent reading therein ; 
instructing them in the great love of God to mankind 
through Jesus Christ ; the w^ork of salvation by Him, and 
sanctification through his blessed Spirit." 

1769. — " There having been for many years past a great 
circulation of vain, idle, and irreligious books and pamphlets, 
tending to lead the mind away from sober and serious duty, 
to infect the inexperienced and unwary with notions which 
promote infidelity and corruption, and to ahenate their 
attention from the Spirit of God, under whose influence 
and holy keeping alone is safety: we earnestly request 
that parents, and all others who have youth mider their 
tuition, will keep a constant eye over them, and as much 
as possible guard them against, and prevent them from 
wasting their precious time upon such unprofitable and 
pernicious reading ; that they inure them to the frequent 
and diligent reading of the sacred writings, which through 
Divine goodness are aflforded to us for our instruction in 
righteousness, and that we through patience, and comfort 
of the Scriptures, might have hope." 



ON THE HOLY SCRIPTURES. 297 

17B9. — "We earnestly recommend to all, the frequent 
perusal of the Holy Scriptures, according to repeated 
exhortations ; and we at this time also recommend the 
writings of our faithful predecessors, and the accounts that 
are pubhshed of their experiences, labours, travels and 
sufferings in the cause of Christ." 

1792. — " We conclude with recommending you individu- 
ally, to the grace and good Spirit in your own hearts, (the 
sure guide to salvation,) and to the diligent perusal of the 
Holy Scriptures ; particularly of those in which is recorded 
an account of the life, doctrines and sufferings of our 
blessed Saviour, beseeching you reverently and humbly to 
walk according to that holy pattern, and deeply to bear in 
remembrance, that the disciple is not above his master, 
nor the servant above his Lord." 



I shall conclude the extracts with the following declara- 
tion of the ancient faith of the religious Society of Friends, 
viz. — 

THE PRIMITIVE TESTIMONY OF THE PEOPLE CALLED 
QUAKERS, &c. 

" Dear Friends — To have right sentiments of God, the 
great Author of our being, and of our duty to him as men 
and Christians, and to believe, live and act accordingly, is 
without doubt a matter of the greatest consequence to us, 
respecting our happiness in this life, and that life which is 
to come. And as we fervently desire that this happiness 
may be the lot and portion of all mankind, and especially 
those who with us make profession of the Christian reHgion, 
and of that holy principle of grace and truth, which, througii 
Jesus Christ, is given to mankind for (heir inslruclioii, help 
and preservation in \\iv. things of God, -md in the way ol 



298 ON THE HOLY SCRIPTURES. 

virtue and godliness ; we are at this time concerned ni 
that love of God, which seeks the good of all, to recom- 
mend a few necessary things to vour serious consideration, 
in order that both Christian knowledge and practice may 
be maintained and increased among us. as a people, for 
the good of ourselves and our posterity after us. 

'• In the first place, then, not to enter into the various 
opinions of men of nice speculation and curiositv, which 
have tended rather to perplex people's minds, than to build 
them up in Christian knowledge, these are evidently right 
sentiments of God. to beheve him to be a Being of infinite 
purity and goodness, as well as A\isdom and power ; and 
therefore, in order that mankind may be acceptable to 
him, it is necessary that they should be pure also. And as 
it is evident that all men have, more or less, sinned, and 
fallen short of this state, in order to redeem them from it, 
and restore them to his favour and acceptance, it is neces- 
sary both that their past sins should be remitted and 
forgiven: and also that they should be washed, sanctified 
and purified fi*om their defilements, without which men 
will never be made partakers of remission of sins that 
are past, and consequently of favour and acceptance with 
God. 

" Now as these things are all that mankind wants, so 
God has provided a means for both these ends, viz. the 
Lord Jesus Christ, in whose name, and for whose sake, 
remission of sins that are past is preached, and reconcilia- 
tion unto God promised ; and for overcoming sin in the 
lust of it, and purifying and sanctifying the hearts of men, 
God, through Jesus Christ, offers to mankind the help of 
his good Spirit, as a lively principle of virtue, power and 
efficacy, for these good purposes : so that Christianity is 
in all respects a perfect institution, completely answering 
all the ends of religion, which are the glory of God and 
the happiness of mankind. And therefore, in the entrance 
of this our friendly advice, we earnestly recommend to 
you, that you have a reverend regard to the Christian 



ON THE HOLY SCRH^TURES. 299 

doctrine in every part of it, and that you be humbly 
thankful to God, who in his providence has cast your lot 
in such an age and country, wherein the doctrine of Jesus 
Christ is pubhcly and freely preached, and the means of 
salvation taught through him. 

" And inasmuch as the evidence of our holy religion is 
such, both from the real excellency of it ; as well as the 
external testimonies concerning it, recorded in the Holy 
Scriptures, which we have the greatest reason to believe, 
not only from the credibility of the history, in which there 
is the completest evidence that can reasonably be required 
of any matters of fact at so great distance of time, but 
also from the inward testimony of the Holy Spirit, sealing 
unto our spirits the truth of the gospel, in that blessed expe- 
rience of the good fruits and effects of it, which is witnessed 
by all those who sincerely apply their hearts to believe its 
doctrines and obey its precepts. We therefore caution 
you to be very watchful and careful how you admit any 
doubts or questionings concerning it, in giving way to 
some pernicious notions, of late published to the world, 
lest the sin of unbelief, in opposition to such clear evidence, 
should be at last charged upon such, to their utter con- 
fusion and condemnation. We request you, therefore, 
that none be willingly ignorant or unbeheving, but that all 
apply themselves, not only to beheve the great saving 
truths of the Christian rehgion, but put in practice its 
pure and holy precepts, which have the truest tendency 
of any that were ever pubhshed to the world, to the per- 
fecting human nature, and rendering mankind holy and 
happy. 

" Having said thus much of the Christian doctrine and 
precepts in general, we take the liberty to put you in re- 
membrance of some particulars of our belief and practice 
agreeable thereto. 

" First, We put you in mind of our ancient and constant 
faith in God the Fatlier, and in Jesus Christ his eternal 
Son, tlu* true God, niid in the Holy Spirit, ouv God blessed 



300 ON THE HOLY SCRIPTURES. 

for evermore ; and that our Society always did and still 
do, acknowledge the holy Scriptures of the Old and New 
Testament to be given by divine inspiration. And we 
earnestly exhort you steadfastly to maintain and keep the 
same faith pure and inviolable. And by all means we pray 
you avoid the corrupt doctrines of deism and infidelity, 
which tend to irreligion and a vicious ungodly liberty ; a 
liberty not from sin, but to sin and wickedness ; a hberty 
to pull down all religion, and to set up none in the stead 
thereof, for aught that yet appears to the world, to the 
shame and scandal of all religion, and even of human 
wisdom and nature itself 

" Secondly, We put you in mind of our steadfast and 
constant testimony to the coming of Jesus Christ our Lord 
in the flesh, above seventeen hundred years ago, according 
to the Christian account, when he was conceived by the 
power of the Holy Ghost, and born of the virgin Mary, 
and after a life in this world as man, during the space of 
about three and thirty years, in the three last of which 
years (which was the time of his ministry) he wrought 
many real mighty miracles, lived a most exemplary life, 
and taught a most heavenly doctrine, gave himself up unto 
the shameful death of the cross, under Pontius Pilate the 
Roman governor, then in Judea, and became a most 
satisfactory sacrifice and propitiation for the sins of the 
whole world, upon condition that men sincerely repent of 
their sins, and truly turn to the Lord, by forsaking them, 
and amending and reforming their lives, and receive him 
as their Lord and Master, submitting themselves to the 
conduct of his Light and Spirit in their minds and con- 
sciences : who was buried, and rose again the third day 
from the dead by the power of the Father, and appeared 
oftentimes to his disciples after his resurrection, and gave 
them commission to preach the gospel unto all nations, 
baptizing them in, or into, the name, that is, power and 
virtue, of the Father, Son, and Holy Ghost, as Peter did 
the first Gentiles which believed, who said, as I began to 



ON THE HOLY SCRIPTURES, 301 

speak, the Holy Ghost fell on them, as on us at the begin- 
ning ; then, said he, remembered I the word of the Lord, 
how that he said, John indeed baptized with water, but ye 
shall be baptized with the Holy Ghost : He ascended into 
heaven about forty days after his resurrection, and sat 
down at the right hand of God the Father, making inter- 
cession for men, and giving gifts to them, yea to the 
rebellious also, that he, by the sanctifying virtue of these 
gifts, might prepare their hearts for himself, to dwell 
among them and in them by his most Holy Spirit : And 
from heaven he shall come to judge the living and the 
dead, in the great and general day of judgment, when all 
that are in the graves shall hear his voice and come forth, 
they that have done good to the resurrection of hfe eter- 
nal, and they that have done evil to the resurrection of 
damnation. And all these doctrines we profess according 
to the plain literal sense of the holy Scriptures, which 
therefore we earnestly exhort you steadfastly to believe, 
and zealously to maintain to the very end of your lives, 
notwithstanding all the opposition and cunning craftiness 
of deists and infidels, who he in wait to deceive you, men 
of corrupt minds, and reprobate, or of no judgment, 
concerning the faith. 

" Thirdly, We put you in mind, that our Friends from 
the beginning, have constantly held and maintained, that 
according to the holy Scriptures, Christ Jesus our Lord, 
the eternal Word and Wisdom of God, is the true Light, 
(called so on account of his divine excellency,) who 
enlighteneth every man that cometh into the world, John 
i. 9. with a light or gift of his own nature, the life in him 
being the light of men, John i. 4. and therefore superior 
to, and distinct from, the mere human light of our natural 
faculties; because it is no constituent part of men, as 
creatures, but purely the gift of God, superadded to them 
by Jesus Christ for their information and assistance, in 
matters of religion, regarding the favour of God and their 
<1crnal salvation. 
43 



302 OxN THE HOLY SCRIPTURES. 

" And, therefore, believe them not, who tell you, there is 
no need of the grace or help of Jesus Christ to deliver 
you from the bondage and corruption of your depraved 
and sinful, because fallen, nature ; but that you are self- 
sufficient, or able of yourselves alone, to save yourselves, 
without the assistance of Jesus Christ or his grace, which 
doctrine He. of his infinite mercy, preserve us all from, as 
being inconsistent with, and destructive of, true rehgion; 
and teach both you and us, and all men, to abstract our 
thoughts frequently, but especially in our solemn meetings, 
from all worldly things and earthly ideas, to attend devoutly 
and sincerely on the teaching and guidance of this hea- 
venly principle and gift of God, through Jesus Clirist his 
beloved Son, our Lord, to know and witness his blessed 
work of regeneration ; which none can know and witness 
without him and his help, mortifying our sensual and sinful 
appetites and actions, called in the sacred writings, the 
deeds of the body, that w^e may live eternally, and raising 
in us heavenly desires, and bringing forth in us holy actions, 
since without holiness no man shall see the Lord. 

" And therefore we beseech all those who make profes- 
sion with us, of the excellency and sufficiency of this divine 
principle and salutary grace, which, during the time of 
God's kind visitations to the souls of men, is always near 
to them, to help them, by the strength thereof to keep 
their hearts and minds in the knowledge and love of God, 
from wandering from it ; in a stayed state on God, espe- 
cially in our solemn assembhes, for this is worshipping 
him in spirit and truth, as our Saviour taught, John iv. 23. 
This is the way to have our hearts washed from wicked- 
ness, airiness, and wantonness, and instead thereof, to 
have Christ formed m us. Gal. iv. 19. and to be blessed 
with those habits of virtue and piety, w^hich are necessary 
for rendering us children of God, and qualifying us for 
heirs of heaven. 

•• Fourthly, We stir you up by way of remembrance, that 
on our first becoming a separate people for the service of 



ON THE HOLY SCRIPTURES. 303 

God from other societies, our primitive Friends were very 
remarkable for their uprightness and honesty, in com- 
merce and converse ; they were very exact in performing 
their words and promises, without shuffling and evasive 
excuses, and insincere deahngs, to the credit and reputa- 
tion of the Society ; much less did they, by w heedling and 
deceitful pretences, involve themselves in a multitude of 
things and affairs, which they had not understanding and 
stock of their own to manage ; and contract great debts 
which they knew they were not able to pay, and thereby 
impose upon and cheat their honest neighbours, under 
sanctified pretences of religion and holiness; which abomi- 
nation, we find ourselves obhged solemnly to protest 
against." 

It thus concludes — 

" And now, brethren, we commend you to God, and to 
the Word of his grace, which is able to build you up, 
and give you an inheritance among all them which are 
sanctified, through faith in our Lord Jesus Christ. 

" Published at our Men's Meeting, in the city of Bristol, 

the 3d of the 11th month, 1731, and at their appointment 

signed on their behalf by 

"ALEXANDER ARSCOTT." 



M4 



rONCIAISION. 

Ill closing the present volume, tlie compiler is desirous 
<)i expressing liis full conviction, that although a belief in 
the doctrines of the Christian religion is obligatory upon 
all those who are blessed with a knowledge of the holy 
Scriptures ; yet the mere assent of the understanding to 
any form of faith, however sound and scriptural it may 
be, is not of itself sufficient to entitle us to the dignified 
character of true Christians. 

Our blessed and holy Redeemer has plainly laid down 
the unalterable terms of discipleship ; and if we expect to 
be clothed upon with the righteousness of Christ in this 
life, or through adorable mercy to be made partakers of 
that exceeding weight of glory which shall be revealed 
hereafter, when He shall come in the kingdom of his 
Father and all the holy angels with him, we must comply 
with the conditions which He requires. These conditions 
include both faith and obedience. *• If any man will come 
after me," said the Lord Jesus, " let him dmy himself^ and 
take up his cross daily, and follow me ;" and again, " Ye 
are my friends, if ye do whatsoever I command you." 

On another occasion, wiien the Jews queried of him, 
^'What shall we do, that we might work the works of 
God?" he answered them, "This is the work of God, that 
ye believe on Him whom God hath sent ;" for *• if ye 
believe not that I am He, ye shall die in your sins." It is 
therefore necessary, not only that we should have living 
faith in Him, as the Redeemer and Saviour of a fallen 
world, and sincerely believe in his precepts and doctrines 
as they are recorded in the holy Scriptures, but we must 
also keep his commandments, and do his will. The heart 
must be regenerated, the corrupt nature must be changed, 
the will must be subdued; in a word, all things must become 
new, and all things of God; for the declaration of our 
Lord remains to be in full force, " Verily, I say unto you. 



CONCLUSION. 305 

except ye be converted and become as little children, ye 
shall not enter into the kingdom of heaven." 

It is therefore obvious, that although the doctrines 
and testimonies which our worthy predecessors faithfully 
maintained through a long scene of deep suffering, and 
which have been transmitted to us, are in perfect accord- 
ance with the testimony of the sacred writings, and 
absolutely necessary to be beUeved ; yet something more 
than the bare assent of the mind to these sacred truths, is 
requisite, in order to make us real Quakers. 

Our primitive Friends were amongst the number of 
those humble followers of the Lamb, " unto whom it is 
given in the behalf of Christ, not only to beheve on his 
name, but also to suffer for him." They patiently endured 
much persecution and reviling for his precious name and 
cause sake ; through all which they gave ample proof of 
the steadfastness of their faith and the sincerity of their 
love and allegiance to Him ; being concerned, above all 
other considerations, to adorn the doctrines they preached, 
by a life of righteousness and holy circumspection, in the 
fear of God. 

They were a humble, self-denying, serious people ; men 
of tender consciences, fearing God and hating covetous- 
ness ; scrupulously just and upright in all their dealings ; 
plain in their dress, in their manners, and in the furniture 
of their houses ; and ardently engaged to lay up treasures 
in heaven, even durable riches and righteousness, rather 
than to accumulate an abundance of the perishing things 
of this uncertain and transitory world. The consistency 
of their conduct and conversation with their profession, 
and the purity and simplicity of their example, brought 
conviction upon the minds of beholders, and made them 
" as a city set upon a hill, that could not be hid." 

And in order that the Society of Friends may again 
arise and shine with its ancient lustre, and hold up the 
standard of pure righteousness to the nations, there must 
be a sincere and fervent engagement of mind amongst all 



300 CONCLUSION. 

its members, to recur to first principles : not only to •• hold 
fast the profession of their faith without wavering," but 
also to show forth a godly life and conversation, with all 
meekness and holiness ; that thus they may emulate the 
Christian example of their worthy forefathers, following in 
their footsteps, even as they foDowed Christ. 

The profession which the Society makes is high and 
holy, and the responsibility that rests upon its members 
is proportionaUy great. It is only as these are con- 
cerned to walk continually in humble obedience to the 
dictates of the Holy Spirit of our Lord Jesus Christ, 
bearing his cross and despising the shame ; by which the 
world will be crucified to them and they unto the world, 
that they can become regenerated, quickened Christians, 
and fi.ilfil the solemn injunction of our holy Redeemer, 
" Let your light so shine before men, that they may see 
your good works, and glorify your Father which is in 
heaven." 



FINIS, 



INDEX. 



A. 
ANTROBUS, BENJAMIN, testimony 
to the value of Barclay's Apology, 
xviii. 
Declaration of Faith, 208, 220 
APOLOGY for the Quakers, Barclay's, 
xvii. 
Testimonies to its authority and excel- 
lence, xviii. xix. 
Brief Apology for the Quakers, by 
William Chandler and others, xxii. 
ATONEMENT, V. Propitiatory Sacrifice 
ASHBY, RICHARD, Confession of Faith 
by him and others, xxiii. 20, 156 
Of the Three that bear record in Hea- 
ven, 20 
On the Divinity of Jesus Christ, 20, 

156 to 158 
The Holy Spirit is God, 20 
Miraculous conception and birth of 

Christ, 156 
His holy offering of himself for our 

sins, 156, 157, 158 
Is ascended and sits in glory at the 

right hand of God, ib. 
He is our Mediator, 156 
He is the true Light of the World, 157 
On the Holy Scriptures, 275 
ATKINSON, AARON, Declaration of 
Faith by him and others, xxiii. 161 
Divinity of Christ Jesus owned, ib. 
His miraculous conception and birth, 

161 
He is the propitiation and sacrifice for 

the sins of the whole world, 161 
He rose from the dead, ascended into 
glory, and now sits on the right 
hand of the Majesty in the heavens, 
making intercession for us, ib. 
He will judge the world, 161 
ANARCHY of the Ranters, was submit- 
ted to and approved by the Morning 
Meeting in London, xxv. 
ARSCOTT, ALEXANDE R, on the ben- 
efits accruing to mankind from tlie 
coming, propitiatory sacrifice, and 
death of our Lord and Saviour Jesus 
Christ, 201 to 203 
Testimony of the men's meeting of 
Bristol, 297 

B. 
BARCLAY, ROBERT, Catechism and 
Confcbsion of Fuitii, xvii. 



Apology for the true Christian divini- 
ty, &c. xvii. 

Testimonies to its excellence, xviii. xix. 

Anarchy of the Ranters, submitted to 
and approved by the morning meet- 
ing in London, xxv. 

On the power of the Church to disown 
such as swerve from its doctrines, 
xxix. XXX. 

On the Three that bear record in Hea- 
ven, 4, 5 

Christ the alone way to the Father, 5 

Condemns the Socinians, and declares 
that the Quakers are groundlessly 
coupled with them, 5, 42 

Divinity of Christ asserted in oppo- 
sition to such as falsely deny the 
same, 39, 40 

Conjunction and unity of the eternal 
Son of God, in and with the Man 
Christ Jesus asserted, 39 

The Word made flesh, &c. 39, 40 

Jesus Christ the true God and eternal 
life, 39 

Extracts from the Apology on the 
divinity and offices of Christ, 4 1 

Jesus Christ is our Mediator, 42, 45 

The gift of the Holy Spirit does not 
equal us with Jesus Christ, 42 

He rejects the errors of Apollinarius 
and Eutyches, 42 

The Quakers do not lessen or dero- 
gate from the atonement and sacri- 
fice of Christ, 43, 44 

Sincerely believe in its efficacy, ib. 

It was necessary that Christ should 
come and suffer for man's salvation, 
43 

All remission of sins is in and by virtue 
of Christ's sacrifice, ib. 

All men partake of the fruit of Adam's 
fall, ib. 

It is the duty of every one to believe the 
outward record of Christ's coining 
and sufferings, &c. in the flesh, 43, 
44 

Damnable unbelief not to believe it, 13 

Man lias no power or natural abilitv 
to bring himself out of t'lc fall, 41, 
d6 

No act of ours, however good, ran pro- 
cure remission of sins, 44, '16 
On tho Holy Scriptures, 239 
They arc a secondary rule, 210 



308 



INDEX. 



Quakers deny &U pretence to the rerc- 
latiou of new doctrines or goepel, 
241 

Scriptures are the best outward stand- 
ard to try doctrines by. 241 

They cannot beenile any man, 242 
BEAVEN. THOMAS, Confession of the 
Faith of Friends, xxiv. 

On the Three that bear record in Hea- 
ven, 21, 22 

Divinity and humanity of Christ Je- 
sus, 22 

His miraculous conception and birth, ib. 

His atonement for the sins of the 
world, ib. 

He is our Intercessor, Mediator and 
Advocate, ib. 

The Holy Ghost proceedeth from the 
Father and the Son, ib. 

He is the Lord and giver of li^t to 
the souls of men, ib. 

On the Holy Scriptures. 282 
BRISTOL >UIXS MEETING, testi- 
mony to the ancient faith of 
Friends, xxiv. ■29'i 
BULLOCK, JEFFERY, disowned for 
denying Jesus Christ, who died at 
Jerusalem, to be the Judge 2uid Sa- 
viour of the world, and for denying 
his propitiatory sacrifice, xiviii. 126 

Isaac Pennington's reply to his denial 
that redemption and justification are 
by Christ, &c. 92 

Giles Bamardiston's testimony against 
him, 127 

Isaac Pennington's reply to J. B.'s ob- 
jections to Friends" testimony. 127 

He inveighs against the ministers and 
elders, 127 

His condemnation of his errors. 229 
BOWATER, JOHN, Declaration of 
Faith on behalf of the Society of 
Friends, by him and others, ixii, 23, 
209 to 219 

Of the Three that bear record in Hea- 
ven. 23 

On the divinity of Christ, 23,209 

He is our Light and life, 23, 210 

He is our Mediator emd Advocate with 
the Father, ib. 
BLNGLEY, WILLIAM, Declaration of 
Faith on behalf of the Society, xxii. 
23, 209 to 219 

Christ Jesus our Light and life, ii3, 
210 

On the divinity of Christ, 23, 209 to 
214 

He is our only Mediator and Advocate 
with the Father, 23, 210 

On the Three that bear record in Hea- 
ven. 23 
Bl RNYEAT. JOHN. Declaration of the 



Faith of Friends in Christ Jesoi, Ice. 
xxi. 16, 143. 

Of the Three that bear record in Hea- 
ven, 16 

Belief in the propitiatory offering of 
Christ, 144 

Christ died, rose again, ascended into 
glory, and is now at the right hand 
of God, 144 

He is also come the second time, by 
his Holy Spirit in our hearts, ib. 
BANKS, JOHN, testimony concerning 
the Faith of the primitive FricncS 
in Christ, xxiii. 193 to 196 

Miraculous conception of Jesus Christ, 
193 

Quakers believe in Him for remission 
of sins and salvation, ib. 

Divinity and atonement of Christ as- 
serted, 194 
BAYLES, THOMAS and others, de- 
claration on behalf of the Society of 
Friends, 185 

Divine inspiration of the Holy Soip- 
tures owned, ib. 

On the propitiation of Christ Jesos, 
186 
BURROUGH, EDWARD, declares the 
Faith of the Society of Friends in 
the Holy Three that bear record in 
Heaven, 12, 100 

Asserts the divinity of Jesus Christ, 
12,97 

A declaration of the faith of the Qua- 
kers by him, 97 

Christ exalted at the right hand of 
God, ib. 

Christ is the Judge of the world, 98 

He is the propitiation for our sins, ib. 

Justification is by faith in Him, 99 

The Holy Spirit leads all those who 
follow it, into the belief and prac- 
tice of all that is recorded in Holy 
Scriptures, 100 

On the Holy Scriptures, 258 
BOURN. EDWARD, on the Three that 
bear record in Heaven. 15 

On the offering of Jesus Christ, 125 

He is the reconciliation for our sins, 
125 

We are justified by faith in Him. ib. 

He is our Advocate with the Father, ib. 

On the Holy Scriptures, 265 
BISHOP, GEORGE, on the divinity of 
Christ. 95, 96 

He is at the right hand of God in the 
Heavens, 95 

Miraculous conception of Jesus Christ, 
95 

Christ's sufferings for our sins assert- 
ed, 96 ~ 

Without which there is no remiaaon, ib. 



INDEX. 



309 



There Is no salvation, justification, 
or righteousness, but in Christ Je- 
sus. 97 
BAYLl, WILLIAM, Christ Jesus is 
the alone sacrifice for sins, 122, 123 

Quakers do really own the blood of 
the Son of Man, both as outwardly 
shed and inwardly sprinkled, 122, 
123 

Christ's blood more excellent than the 
blood of the best man that ever was, 
or shall be, 122 

Christ's righteousness our only justifi- 
cation, 123 

Christ's divinity owned, ib. 

His miraculous conception, ib. 

Denies that the Light of Christ is the 
blood that cleanseth, 124 

Christ's manhood and body glorious, ib. 
BARNARDISTON, GILES, testimony 
against J. Bullock, 127 

Causes of J. Bullock's disownment, 

127, 228 

Quaker's testimony to the Christ that 

died at Jerusalem, 128 
Justification and condemnation are by 

Him, 128 
He died for the sins of the whole world, 

128, 129 

Christ's divinity owned, ib. 

Quakers have always had a reverent 
esteem of the precious blood of 
Christ, shed at Jerusalem, 129 
BATHURST, ELIZABETH, reply to 
charges brought against the Qua- 
kers, 137 

They believe in Christ's divinity, 137, 
138, 139 

They also believe in his humanity, 

138, 139 

They faithfully own the Scriptures, 137 
They believe in the propitiatory sacri- 
fice of Christ for the sins of the world, 

139, 140 

He is o\ir Mediator, 139 
On the Holy Scriptures, 268 

C. 

CONFESSIONS OF FAITH repeatedly 

issued by Friends, xi. xiv. 
By Richard Farnsworth, xiv. 14 
By George Fox the younger, xv. 13, 

104 
By John Crookc, xv. 18, 110 
By William Smith, xv. 115 
By Isaac Pennington, xv. xvi. 10, 1 1, 

86,91 
By William Penn, xvi. G, 7, 47, 51, 57, 

61,64 
By William Penn and others, xvi. 61. 
By George Fox, xvi. xvii. 2, 29, 31,33 
By Robert Barclay, xvii. 4, 39 
44 



By George Whitehead, xvi. xix. xx. 9, 

66,67,69,74,73,78,79 
By Charles Marshall, xx. 121, 264 
By John Burnyeat and John Watson, 

xxi. 16, 143 
By George Whitehead and others to 

Parliament, xxi. 9, 287 
By the Society, and presented to Par- 
liament, xxi. 22, 204, 287 
By William Fallowfield and others, 

xxii. 23, 209 
By thirty- two persons, to Parliament, 

xxii. 220, 288 
By William Chandler and others, xxii. 

17,145,269 
By John Tomkins, xxii. 179 
By Benjamin Coole, xxiii. 17, 150 
By Richard Ashby and others, xxiii. 

20, 156, 275 
By Thomas Story and others, xxiii. 
By Daniel Phillips, xxiii. 191,281 
By John Banks, xxiii. 193 
By Richard Claridge, xxiii. 21, 165, 

276 
By Thomas Beaven, xxiv. 21,282 
By the Men's Meeting of Bristol, xxiv. 

297 
By Edward Burrough, 97 
By Joseph Wyeth, 19, 162, 272 
By Catharine Evans and Sarah Chee- 

vers, 109 
By William Bayly, 121, 122 
By the Hartford Quakers, 131, 134 
By Elizabeth Bathurst, 137,268 
By Clement Lake, 142 
By John Field, 152 
By Thomas Ellwood, 159 
By John Gratton, 170 
By Christopher Story, 175 
By Robert Ilaskins, 178 
By Thomas Bayles and others, 185 
By a Meeting of ministering Friends, 

held in Philadelphia, 205 
By George Whitehead, John Field and 

others, 207 
Confessions of Faith issued by the 

early Quakers, are entitled to the 

character of Society acts, xxv. 
CROOK, JOHN, Confession of Faith 

by, XV. 18, 110 
Reply to the charge that the Quakers 

have receded from tlicir first princi- 
ples, xxxiii. 
Belief in the Holy Three, 18 
Divinity of Christ, 18, 40, 110 
Holy Spirit proceeds from the F'^nlhiM 

and Son, 18 
Clirist Jesus died as a pro])i1iation for 

our sins, 14, 122, 123 
The necessity of man's dyinpf unto sin 

does not make void tlio propitiatory 

sacritico <.f Christ, 112, 113, 114 



310 



INDEX. 



They that receive remission of sins, 
cannot slight Christ's offering, 1 12, 
113 

If Christ had not died for us, we should 
have perished, 112 

On the resurrection, 113, 114 

Quakers own no other righteousness 
to be justified by, but the righteous- 
ness of Jesus Christ, 123 

Testimony concerning him, by Theo- 
dore Ecclestone, 168 
CHANDLER, WILLIAM, Confession 
of Faith, xxii. 17 

Of the Three that bear record in Hea- 
ven, 17 

Divinity of Christ asserted, 17, 145 to 
147 

Miraculous conception and birth of 
Christ, 145 

His death, resurrection and ascension 
into glory, ib. 

He is at the right hand of God, our 
Mediator and Advocate with the 
Father, ib. 

He is the propitiation and atonement 
for sins, ib. 

Of his inward and spiritual appear- 
ance, 147 

On the Holy Scriptures, 269 

See also Joseph Hodges and Alexander 
Pyott 
COOLE, BENJAMIN, Confession of 
Faith on behalf of Friends, xxiii. 17, 

150, 151 

Of the Three that bear record in Hea- 
ven, 17 

Divinity of Christ asserted, 17, 149 to 
152 

Jesus Christ is the Judge of the world, 
17 

Of his glorious character and offices, 
150 

Of his pre-existence, 150, 151 

He offered his life a propitiation for our 
sins, ib. 

He is ascended into heaven and glory, 

151, 152 

On the Holy Scriptures, 271 
CADE, JOHN, Confession of Faith by 

him and others, xxiii. 20, 156 to 158 
Of the Three that bear record in Hea- 
ven, 20 
Divinity of Christ asserted, 20, 156, 

158 
The Holy Spirit is God, 20 
Miraculous conception and birth of 

Christ, 156 
The holy offering up of himself for the 

sins of the whole world, 156, 157, 

158 
He is ascended, and sits in glory at the 

right hand of God, 156 



He is our Mediator, 156, and willbe 

our Judge, 157 
He is the true Light of the world, ib. 
On the Holy Scriptures, 275 
CLARIDGE, RICHARD, declaration 

of the belief of our early Friends in 

Jesus Christ ; his atonement, &c. 

xxiii. 165 to 167 
On the Three that bear record in Hea- 
ven, 20 
Scriptures are the best declaration of 

faith, 21 
Divinity of Christ asserted, 20, 165 to 

167 
Scripture redemption owned, 20 
Jesus Christ is the propitiation for our 

sins, 165, 166 
He ever liveth to make intercession 

for us, ib. 
He is both God and Man, 165 
Miraculous conception and birth, 166 
Christ Jesus is our Mediator, ib. 
On the Holy Scriptures, 276 to 279 
Full and clear declaration of the belief 

of Friends concerning them, 276 
CHRIST JESUS our Mediator and In- 
tercessor in Heaven, xiii. 7,22,23, 26. 

28. 30. 33. 35, 36. 42. 45. 49. 55, 56, 

57. 59. 65. 67, 68, 69. 75.77, 78, 79. 

81. 88. 92. 125. 132. 135. 139. 145, 

146. 149. 154. 156. 159. 161. 166. 

170. 178. 180. 183. 186. 188. 191. 

198. 200, 201. 204, 205. 209, 210. 

223, 224, 225. 227. 271. 
Our propitiation and atonement. See 

propitiatory sacrifice — and Quakers. 
See also divinity of Clirist 
Miraculous conception of Jesus Christ. 

See Quakers 
He is the true Light which enlighten- 

eth every man that cometh into the 

world, xii. xiii. 3, 4, 5. 7. 13. 18. 22, 

23. 26. 33. 37, 38. 42, 43. 47. 53, 54. 

57. 59, 60, 61. 63, 64. 68, 69, 70. 75. 

81. 86. 94, 95. 98. 102, 103, 104, 105. 

110. 113. 115. 117, 118, 119, 120. 

129. 133, 134. 136. 138. 139. 141. 

144. 146. 148. 152, 153. 155. 167. 

169, 170. 172. 175. 183. 185. 187, 

188. 192. 193. 195. 197. 202. 208. 

213. 225. 
CURWEN, THOMAS, on the Three 

that bear record in Heaven, 15 
The divinity of Christ asserted, ib. 
CHEEVERS, SARAH, Declaration of 

Faith, 109 
Miraculous conception of Jesus Christ, 

ib. 
Divinity of Christ, ib. 
Resurrection and ascension, ib. 
He shall come again to judgment, ib. 
CATER, SAMUEL, Quakers own the 



INDEX. 



311 



same Lord Jesus of whom the Scrip- 
tures testify, 131 

He was miraculously conceived and 
born of the Virgin Mary, ib. 

He is the same Jesus Christ of Naza- 
reth, of whom Peter and John bore 
testimony, ib. 

They expect salvation by Him, and no 
other, ib. 
COTTON, ARTHUR, declaration on 
behalf of Friends, 185 

The divine inspiration of the Holy 
Scriptures owned, ib. 

On the propitiation of Christ, 186 
CRISP, SAMUEL, Quaker's faith in Je- 
sus Christ, who was crucified at Je- 
rusalem, 193 

They believe in his propitiation, ib. 

They trust to the merit of his death 
and passion, and to the work of his 
Spirit in their hearts, for salvation, 
ib. 

On the Holy Scriptures, 282 



DISCIPLINE OF FRIENDS, rule en- 
joining that all manuscripts relative 
to the Society, be submitted to the 
morning meeting, or meeting for 
sufferings in London, xxvii. 
■ Rule requiring that such as are un- 
sound in doctrine, shall be dealt with 
and disowned, xxix. 233 

Disownment of Jeffery Bullock for un- 
soundness of doctrine, 126, 227 to 
231 

Rule requiring quarterly and monthly 
meetings to see that ministers who 
travel in truth's service, are sound 
in doctrine, &;c. 234 

Rule of Philadelphia yearly meeting, 
&;c. relative to those who are un- 
sound in doctrine, ib. 
DIVINITY OF JESUS CHRIST be- 
lieved in by the Society of Friends, 
xii. xiii. xv. xvi. xvii. xix. xx. xxii. 
xxiii. xxiv. xxviii. xxxi. 2, 3, 4. 6, 7. 
9. 12, 13. to page 235. 250. 254. 260. 
267.271 289 
DEWSBERY, WILLIAM, Christ is 
the true Saviour, 95 

His miraculous conception owned, ib. 

Divinity of Christ asserted, ib, 

l*ropitiation of (^hrist owned, ib. 

On the Holy Scriptures, 257 

The revelations of Jesus Clnist arc ac- 
cording to Scripture, ib. 
DEHORN, GEORGE, Declaration of 
Faith on behalf of Friciids, 185 

The divine authority and inspiration 
of llic Holy Scriptures owned, ib. 



On the divinity and propitiation of Je- 
sus Christ, 186 



ELL WOOD, THOMAS, notice of the 
second day's morning meeting in 
London, xxvii. 

Submits his manuscript to its inspec- 
tion and judgment, ib. 

Declaration of Faith on behalf of the 
Society of Friends, 159 

Divinity of Christ Jesus asserted, ib. 

He is the propitiation for our sins, ib. 

He is our Mediator and Advocate, ib. 

The Judge of quick and dead, ib. 

Defence of William Penn and the Qua- 
kers from George Keith's accusa- 
tions, 158, 159 

Quakers pray to Christ Jesus, 160 

On the excellency of the Holy Scrip- 
turGs STS 
EVANS, CATHARINE, Declaration of 
Faith by her, 109 

Miraculous conception of Jesus Christ, 
ib. 

His divinity asserted, ib. 

He died, rose again, and ascended, ib. 

He shall come again to judgment, ib. 
EDMUNDSON, WILLIAM, on the di- 
vinity and offices of our Lord Jesus 
Christ, 148 

Quakers are Christians, and hold the 
doctrines of Christ and his apostles, 
as left on record in Holy Scripture, 
ib. 

Christ Jesus is our Advocate, Media- 
tor and Intercessor, 149 

He suffered death for our sakes, ib. 
ECCLESTONE, THEODORE, testi- 
mony concerning John Crook, 168 

Christ Jesus owned as the propitiation 
and sacrifice for our sins, ib. 

His glorious divinity and offices set 
forth, 168, 169 

He is our Advocate with the Father, 168 

F. 
FARNSWORTH, RICHARD, Confes- 
sion of Faith on behalf of the Soci- 
ety of Friends, xiv. 14, 15 

Divinity of Christ asserted, 14 

The ] loly Scrii)tures are the words ul' 
God, ib. 

Propitiatory Sacrifice of Christ, 15 

On iho Holy Scriptures, 257 

Thoy arc the words of God, 258 
FOX, GEORGE, Dcclnn.fion of Kaill, 
to the governor of Barbadoes, xvi. 31 

[lis testimony of what tlie Quakers 
believe conc(M-ning Christ, iVjc, xvii. 

Confession ol' faith issued from Wor- 
cester jnil, ib. 



312 



INDEX. 



His belief in the Holy Scripture Three 
that bear record in heaven, 2, 3, 4 

Asserts tiiat Jesus Christ is very God, 
234 

Declares the Scriptures to be the most 
authentic and perfect declaration of 
Christian faith, 3 

Testimony concerning his faith in 
Christ, by George Whitehead, 28 

His faith in Christ as the propitiation 
for our sms, 28, 29, 30, 31, 32, 33, 34, 
35, 36, 37, 38, 39 

Declares that he who does not believe 
in the offering of Christ is condemned 
already, 29 

Epistle written by him and Ellis 
Hookes, containing a clear testimo- 
ny of tlie beUef of friends in Christ 
Jesus and his offering, 29 

Testimony against those who deny the 
propitiation of Christ, 31 

Jesus Christ, the alone Saviour, 32 

Testimony to the miraculous concep- 
tion, ib. 

Quakers own no other Christ and Sa- 
viour, but liim that was crucified at 
Jerusalem, 33 

Jesus Christ the Mediator 33. 35, 36 

Christ's body and blood are holy, 36 

He enjoins it on Friends in America to 
teach the Indians to believe in Christ 
Jesus as the propitiation for their 
sins, 38 

Extract from an Epistle of consolation 
to his suffering brethren, ib. 

Christ ascended and at the right hand 
of God, 32. 35. 36. 39 

Reply to several charges brought 
against him by a Socinian, 50, 51 

On the Holy Scriptures, 237 

They are the words of God, 238 
FIDDEMAN, JOHN, Declaration of 
Faith by him and others, xxiii. 156, 
157, 158 

On the Three that bear record in Hea- 
ven, 20 

Divinity of Jesus Christ asserted, 20. 
156, 157, 158 

The Holy Spirit is God, 20 

Miraculous conception and birth of 
Christ, 156 

His propitiation, ascension, and glory 
in Heaven, 156, 157, 158 

He is our Mediator, 156 

He is the Light of the world, 157 

On the Holy Scriptures, 275 
FALLOWFIELD, WILLIAM, Declara- 
tion of Faith by him and others, 23. 
209 to 218 

Cl'.rist is our Mediator and Ad- 
vocate with the Father, 23 

He is the true Light, ib. 



On the Three that bear record in Hea- 
ven, ib. 
FURLY, JOHN, Declaration of Faith on 
behalf of the Society of Friends, 185 
FULLER, SAMUEL. The Society of 
Friends sincerely believe in the divine 
inspiration of the Holy Scriptures, 
200 

They cannot deny any thing therein 
recorded concerning our Lord Jesus 
Christ, ib. 

Miraculous conception, 200, 201 

His divinity and atonement owned, ib. 

He is ascended into Heaven where he 
now sits at the right hand of God, 
our Mediator and Intercessor, 200, 
201 

He is Judge of quick and dead, ib. 

On the Holy Scriptures, 285 

They are the only fit outward judge 
and test of doctrines, 286 
FIELD, JOHN, on the excellence and 
authority of Barclay's Apology, xviii. 

On the Three that bear record in Hea- 
ven, 20 

Reply to the charge that the Quakers 
deny the Trinity, 20 

Quakers expect salvation by no other 
Christ than he of whom the prophets 
prophesied, 153 

He is the propitiation for the sins of 
the whole world, 153, 154. 

The Quakers o^vn Him to be both God 
and Man, 153 

His divinity fully asserted, 153, 154 

They preach no other Christ than 
Him who was crucified under Pon- 
tius Pilate, 153 

His miraculous birth owned, 154 

He is our Mediator, ib. 

He is the Light of the world, ib. 

He shall come at the last day to judge 
the world, ib. 

The resurrection owned, ib. 

On the Holy Scriptures, 274 
FALL OF MAN— See Quakers. 
FOX, GEORGE, THE YOUNGER, 
Declaration of the Faith of Friends 
in the holy Three, &c. xv. 13 

Asserts the divinity of Jesus Christ, 
13. 101 to 104. 

Remission of sins through the propitia- 
tion of Christ, 102 

Christ is ascended and sitteth at the 
right hand of the Majesty on high, 
101, 102 

Asserts the fall of man,' 103 

Justification is only hi Christ, 104 

On the resurrection, ib. 

Eternal rewards and punishments, 105 
FISHER, SAMUEL, Quakers own jus- 
tification by Christ Jesus, 109 



INDEX, 



313 



Remission of sins through faith in his 
name, 109 

Quakers do not deny Christ, nor justi- 
fication by him, ib. 



GILL, ROGER, Declaration of Faith by 
him and other Friends, xxiii. 160 

Miraculous conception and birth of 
Christ, 161 

His divinity, ib. 

He is the propitiation and sacrifice for 
the sins of the world, 161 

He rose from the dead, ascended into 
glory, and now sits on the right hand 
of the Majesty in the heavens, mak- 
ing intercession for us, 161 

He will judge the world and reward 
all according to their works, ib. 
GIBSON, WILLIAM, The doctrine of 
the universality and sufficiency of 
the grace of God, does not make 
void the coming and offering of 
Christ, 136 

Christ Jesus is the propitiation for the 
sins of the world, ib. 

Quakers never said they were Christ, 
ib. 

Divinity and humanity of Christ own- 
ed by them, ib. 

His miraculous conception also, ib. 

On the excellency of the Holy Scrip- 
tures, 266 
GRATTON, JOHN, testimony to the 
divinity and offices of Jesus Christ, 
170 to 174. 

His miraculous conception and birth, 
170 

He is our Mediator, Intercessor, and 
Advocate, 170 

On the propitiatory sacrifice of Christ, 
170 to 174 

On the benefits and advantages accru- 
ing to mankind by the coming of 
Jesus Christ, 173 

He is our all in all, 174 

H. 
HODGES, JOSEPH, Confession of 
Faith, xxii. 17 

Of the Three that bear record in Hea- 
ven, 17 

Divinity of Christ asserted, 17. 145 to 
147 

He is the alone Saviour and Redeemer, 
145 

Of his miraculous conception and birth, 
ib. 

His death, rosurrcctio]i, and ascension 
into glory, 145 

He is ndVv at the riglit hand of the Fa- 



ther, perfect God, and perfect Man, 
our Mediator and Advocate, ib. 

In him dwelt the fulness of the God- 
head, 145, 146 

He offered himself up a sacrifice of 
atonement, for the sins of the world, 
145, 146 

This same Jesus Christ is now come a 
second time by his holy Spirit, 146 

He is omnipresent, ib. 

Quakers do not preach the light of 
Christ in the soul, to lessen in any 
wise the value of what he did for us 
in his flesh, 147 

On the Holy Scriptures, 269 
HOW GILL, FRANCIS, belief of the 
Quakers in the holy Three that bear 
record in Heaven, 12 

The Quakers do not deny a distinction 
between Father, Son, and Holy Spi- 
rit, ib. 

Divinity of Christ asserted, 12. 100, 
101 

Miraculous conception of Jesus Christ, 
101 

On the excellence of the Holy Scrip- 
tures, 260 to 263 

No doctrine to be received which is 
not declared in the Scriptures, 261 

They are able to make wise unto sal- 
vation, ib. 

The translators of them were not with- 
out the aid of the Holy Spirit in 
their work, 262 
HOULDEN, WILLIAM, on the Three 
that bear record in heaven, 15 

Divinity of Christ asserted, ib. 

Jesus Christ the true God, ib. 
HOOKES, ELLIS, clerk of the first 
Yearly Meeting of Friends, 29 

Epistle written by him and Georo-c 
Fox, 29, 30 

Asserts the divinity of Jesus Christ, 29 

Quakers vindicated from the charge 
of holding errors, 29 

On the propitiatory sacrifice of Christ, 
29,30 

Of the Three that bear record in hea- 
ven, 30 

The Quakers have a higli esteem of 
Cin-ist's suflerings, death and blood, 
&c. 30 
HODDEN, RICHARD, on the atone- 
ment of Christ Jesus, 107 

Divinity of Christ asserted, ib. 

lie is the reconciliation, 10l{ 

Attributes and ofFicos of Christ, ib. 
nOWAIlD, LUKE, Divhiity a.id hu- 
manity of Cluist owned, 1 !(> 

The Three thai bear record in heaven, 
lb. 



314 



INDEX. 



Quakers believe all that is written in 
Scripture concerning Christ Jesus, 
117 

Christ Jesus offered up his body a sacri- 
fice for the sins of the whole world, 
ib. 

His sufferings have a living extent to 
all that believe, ib. 
HARTFORD QUAKERS, testimony 
for the Man Christ Jesus, 131 

Quakers have always believed and 
owned him, both according to the 
Holy Scripture history of him and 
in the glorious mystery, 131. 134 

They believe in the miraculous concep- 
tion, ib. 

In his holy life, miracles, crucifixion, 
resurrection, ascension, and glorifi- 
cation in the heavens, 132. 134 

He is the offering and propitiation for 
sins, 131 

He is our Mediator, 132. 135 

He will judge the world at the last 
day, 132 

His Divinity asserted, 133 to 135 
HAYDOCK, ROGER, denies that the 
whole Christ is in men, 154 

Divinity of Jesus Christ asserted, 155 

In liim all fulness dwells, ib. 

We have all received a measure of his 
Spirit, ib. 

On the Holy Scriptures, 274 
HASKINS, ROBERT, Declaration of 
Faith in behalf of Friends, 178 

Miraculous birth of Jesus Christ, ib. 

His holy life, meritorious death, resur- 
rection and ascension into glory, ib. 

He is our Advocate, Mediator, and In- 
tercessor, ib. 

The Quakers have always held these 
doctrines, 177, 178 

Declaration on behalf of Friends, 186 
HOLME, BENJAMIN, on the atone- 
ment and sacrifice of Christ, 197 to 
199 

Quakers hold it to be absolutely neces- 
sary to believe in the death and suf- 
ferings of Christ, 197 

Divinity of Christ, 198, 199 

On the excellence of the Holy Scrip- 
tures, 283 

Testimony against those who under- 
value the Holy Scriptures, 284 

The better Christian any man is, the 
more real esteem he has for these 
sacred writings, 285 
HUBBERTHORN, RICHARD, on the 
Holy Scriptures, 256 

J. 
JENNINGS, SAMUEL, reply to G. 
Keith, 206 



Quakers believe in all that is re- 
corded in Holy Scripture concerning 
Jesus Christ, 207 

Propitiatory sacrifice of Christ owned 
by them, 207 
JACKSON, JAMES, on the Holy Scrip- 
tures, 266 



LIVINGSTON, PATRICK, testimony 
in favour of Barclay's Apology, 
xviii. 

Declaration of Faith, 207 
LIGHT OF CHRIST JESUS— the 
Quakers do not inculcate the doc- 
trine of its manifestation in the soul 
of man, in opposition to the outward 
coming of our blessed Lord, nor to 
what he did and suffered for us in 
the flesh, xiii. xvii. xix. xxiii. xxiv. 
xxix. xxxvi. 7. 14. 22. 27, 28. 30. 33, 
38. 42, 43. 50. 54. 59, 60. 62. 74. 78. 
79. 86. 89. 91. 93. 96. 99. 107. 112, 
113. 115. 119. 122. 124. 127. 129, 
130. 133, 134. 136, 137. 142. 146, 
147. 150. 153. 157. 162. 165. 167, 
168. 170. 173. 175. 177 to 180. 182, 
183. 188 to 190. 192, 193. 196, 197. 
202. 207 to 209. 212. 215. 226. 230. 
233.253.281.284.289 

A belief in the light within is not the 
whole creed of the Quakers, nor the 
sum total of their belief, 189. 197 

See also Christ Jesus. 
LAYTHES, THOMAS, owns the Di- 
vinity of Jesus Christ, 140 
LAKE, CLEMENT, on the Divinity 
and glory of Jesus Christ, 142 

He is at the right hand of God in the 
heavens, ib. 

The Society of Friends own satisfac- 
tion by the blood of Christ accord- 
ing to Scripture, 132, 143 

He is the alone Sa^'iour and Redeemer, 
143 
LEVDLEY, BENJAMIN, on the Divini- 
ty and offices of Christ Jesus, 169 

On the Holy Scriptures, 280 
LLOYD, THOMAS, meeting of minis- 
ters held at his house, 205 

Declaration of Faith by him and 
otliers, ib. 

M. 
MARSHALL, CHARLES, declaration 
of faith on behalf of Friends, xx. 23 
Christ Jesus our light, life, and %vay to 

the Father, 23. 117,118 
He is our Mediator and Advocate with 

the Father, 23 ^ 

On the divinity of Christ, 231 1 17 to 1 19 



INDEX. 



315 



On the TJiree that bear record in hea- 
ven, 24 

Glorioiis titles and offices given to our 
Lord Jesus Christ in Holy Scripture, 
117. 120 

On the offering of Christ, 118 

The light of Christ in man is not the 
whole Christ, 119 

Quakers do not undervalue Christ's 
offering, 118. 121 

Declaration of faith, 209 to 218 

On the Holy Scriptures, 264 
MORNING MEETING in London, ma- 
nuscripts of Friends' writings intend- 
ed for publication, to be submitted 
to its inspection, xxv. 

Thomas Ellwood's opinion of the ser- 
vice of the Morning Meeting, xxvii. 

Rules of discipline in 1672 and 1679, 
enjoining the necessity of submitting 
manuscripts to the Morning Meet- 
ing and Meeting for Sufferings in 
London, xxvii. 
MEETING FOR SUFFERINGS in 
London, to take the charge of in- 
specting, ordering, and regulating 
the press in the printing of Friends' 
books, ib. 
MEETING OF MINISTERING 

Friends in Philadelphia, 205 
MARTIN, RICHARD, his testimony 
concerning Christ Jesus, 131 to 135 

Quakers believe in the miraculous con- 
ception, 131. 134. 

They also believe in the propitiatory 
sacrifice of Christ, 132, 133 

They own the divinity of Christ Jesus, 
133. 135 

They believe in his sufferings and death 
for sinners, his resurrection, ascen- 
sion, and glorification in the hea- 
vens, 132. 134. 
MEN'S MEETING of Bristol, testimony 
to the ancient faith of the Society of 
Friends, 297 

N. 

NEWTON, FRANCIS, Declaration of 

Faith on behalf of Friends, 185 

O. 
OWEN, GRIFFITH, Declaration of 

Faith on behalf of Friends, 206 
OWEN, ROBERT, Confession of Faith, 

206 
OLDNER, GEORGE, Confession of 

Faith, 220 

P. 
PENNINGTON, ISAAC, declaration of 
the faitli of Friends in the Christ that 
died at Jerusalem and in the holy 
Scriptures, xv. xvi. 



On the Three that bear record in hea- 
ven, 10, 11 

Quakers have sensible demonstration 
of the truth of this doctrine, 11 

Divinity of Jesus Christ asserted, 11. 
85, 86, 87, 88, 89, 90, 91, 92 

Jesus Christ laid down his glory and 
took upon him a body of flesh for 
our sakes, 85 

Reply to the charge of denying Christ 
that died at Jerusalem and the 
Scriptures, 86. 91 

The propitiation of our blessed Lord 
owned, 86, 87, 88, 89, 90, 91, 92 

Of the appearances of Jesus Christ 
under the law, 87 

Observations on the priesthood of 
Christ, 87, 88 

Christ Jesus the Mediator, 88. 92 

Reply to the charge that the Quakers 
deny redemption by the blood of 
Christ, 89, 90 

They own the blood of Christ, both 
inwardly sprinkled and outwardly 
shed, 90, 91 

The flesh and blood of Christ are ho- 
ly, 90 

Reply to Jeffery Bullock's charge 
against Friends, 91, 92 

Jesus Christ our Intercessor, 92 

His reply to some observations of J. 
Bullock, 127 

Whole God, Christ, or Spirit, is not in 
man, but only a measure, 127 

None to minister but such as are ap- 
proved by the elders, 127 

On the Holy Scriptures, 254 

They are a rule to try doctrines by, 255 
PROPITIATORY SACRIFICE of our 
Lord Jesus Christ believed in by the 
Quakers, xii. xiii. 6, 7. 15, 16, 17. 
21, 22, 23. 26. 29, 30, 31, 32. 35, 36, 
37, 38. 40, 41. 43, 44, 45. 49, 50, 51, 
52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 
62. 67, 68. 72, 73, 74, 75, 76. 78, 79, 
80. 86. 88, 89, 90, 91, 92, 93, 94, 95, 
96, 97, 98, 99. 101, 102, 103, 104. 
106, 107, 108, 109. Ill, 112, 113. 
115. 117, 118. 121, 122, 123, 124, 
125. 126, 127, 128, 129, 130. 132, 
133, 134. 136, 137, 138, 139, 140, 
141, 142, 143, 144, 145. 149, 150, 
151. 153. 155. 157, 158, 159. 161, 
162, 163, 164, 165. 167, 168. 170, 
171, 172, 173. 175. 179 to 186, 187. 
189, 190. 192, 193. 195. 198, 199, 
200. 202, 203, 204, 205. 207, 208, 



209. 213. 220. 



231. 233. 250. 



254. 267. 271. 286 
PENN, WILLIAM, declaration of his 
belief in tho divinity t>f Jesus Clirist, 
&c. xvii. 6, 7, 8. 46, 47 to 65. 



316 



INDEX. 



Do. on behalf of the Society on several 
points of doctrine, xvi. 

His testimony to the value of Barclay's 
Apology, and other writings, xviii. 
xix. 

Declares the Quakers have ever sin- 
cerely believed in the holy Three 
that bear record in heaven, 6. 8. 61. 

Declares Jesus Christ to be the Mighty 
God, 6 

Atonement and salvation are only in 
and by him, 6. 55, 59. 

Jesus Christ the Mediator, 7.49. 51. 55, 
56, 57. 59. 65 

Quakers believe in the Holy Scripture 
Trinity, 6, 7, 8 

Jesus Christ is both God and Man, 7. 
47. 50, 51. 59, 60, 61 

Jesus Christ is ascended and sits on 
God's right hand, 7. 51. 59. 61. 65. 

Quakers sincerely own the death and 
sufferings of Christ as a propitiation 
and ransom for sirmers, 49. 52 to 62. 
65 

Christ is more than our example, 49. 60 

Quakers call upon God in the name 
and mediation of Jesus Christ, 49 

Denies that the Quakers hold all that 
Christ did and suffered in the flesh 
to be merely a figure or an example, 
49. 

Sacrilege to rob Jesus Christ of his 
Godhead, 50 

Reply to a Socinian's charges against 
George Fox, 50, 51 

Christ is all in all, 50. He is both 
Lord and Judge, 50. The only true 
and everlasting God, 51. 

Though the death of Christ might 
draw stupendous judgments on its 
authors, yet it is a propitiation for 
the sins of mankind, 53 

Quakers do not believe the offering of 
Christ to be the light within, 54 

Quakers are led by the light and spirit 
of Christ reverently to confess to the 
sufferings and blood shed at Jerusa- 
lem, as a propitiatory sacrifice, 54 

Christ Jesus is our Intercessor, 55^ 56 

His offering himself up is a great part 
of his Messiahship, 55 

The Quakers never said that Jesus of 
Nazareth was Christ's instrument to 
appear in, 57 

No acts of ours, however good in them- 
selves, can possibly remit our past of- 
fences, 58. 61. This is only done by 
virtue of Christ's sacrifice, 58 

Quakers do not believe the light in man 
to be whole Christ or God, 62 to 65 

They do not believe God to be com- 
prehensible within man, 62 



Quakers do not clioose to say that Christ 
is in every man, but rather that a 
manifestation of Christ, the true 
light, is in every man, 65 

Defence of William Penn by T. Ell- 
wood, 159, 160 

He often prayed to Jesus Christ that 
was crucified, 160 

On the Holy Scriptures, 243 to 248 

Quakers renounce all pretence to the 
revelation of any new matter, &c. 
244 

They love and honour the Bible, and 
prefer it before all books in the world, 
248 
PARKE, JAMES, Declaration of Faith 
on behalf of the Society of Friends, 
23. 209 to 219 

Jesus Christ is the true light and life, 23 

He is our Mediator and Advocate with 
the Father, ib. 

On the divinity of Christ, ib. 

On the Three that bear record in hea- 
ven, 24 
PYOTT, ALEXANDER, Confession of 
Faith in the fundamental doctrines 
of Christianity, xxii. 17. 

On the Three that bear record in hea- 
ven, 17 

Divinity of Christ, 17. 145 to 147 

He is the alone Saviour and Redeem- 
er, 145 

Of his miraculous conception and 
birth, ibid. 

His death, resurrection, and ascension 
into glory, ibid. 

He is now at the right hand of the 
Father, perfect God and perfect 
Man, our Mediator and Advocate, 

145. 147 

In him dwells the fulness of the God- 
head bodily, 145, 146 

He offered himself up a sacrifice of 
atonement for the sins of the whole 
world, 145 to 147 

The same Jesus is now come a second 
time by his Holy Spirit, in our hearts, 

146, 147 

He is omnipresent, 146 

Quakers do not preach the light of 
Christ in the soul, to lessen the va- 
lue of his outward coming and suf- 
ferings, 147 

On thelloly Scriptures, 269 
PHILLIPS, DANIEL, Confession of 
Faith, xxiii. 

Quakers own Christ, both as he is 
the glorious heavenly Man, at the 
right hand of God in the heavens, 
and as he is the Light of the world, 
188 

They do not undervalue his appear- 



INDEX. 



317 



aiice, or his works for us, in the flesh, 
at Jerusalem, 188 

A belief in the light within is not the 
whole creed of the Quakers, 189 

They consider it absolutely necessary 
to believe in the incarnation, suffer- 
ings, death, &c. of Jesus Christ, and 
to have living faith in Him, 189, 190 

They expect pardon of their sins, and 
salvation, in and through Christ 
alone, 190 

Divinity of Christ asserted, 188 to 191 

Declaration of faith, 191 

Quakers believe in the atonement, 191, 
192 

On the Holy Scriptures, 280 

The light of Christ Jesus will never 
lead any to disesteem the Holy 
Scriptures, ibid. 

We are bound to believe all things 
therein recorded concerning our Sa- 
viour, even though they should ne- 
ver be revealed to us in the same 
way that they were to the evange- 
lists, 281 
PLUMSTEAD, EDWARD, his testimo- 
ny concerning Christ Jesus, 131 to 
135 

Miraculous conception, 134 

Sufferings, death, resurrection, ascen- 
sion, and glorification of Christ in 
the heavens, ib. 

Divinity of Christ, ib. 

His propitiatory sacrifice owned, 132, 
133 

Q. 
QUAKERS. — Are greatly misrepresent- 
ed, X. xiii. xxiv. 
Causes of it, xi. xii. xiii. 
Are charged with believing that the 

light within, is whole Christ and 

God, xiii. 
They deny this charge, xiv. 42, 62 to 

65. 127. 136. 155 
They believe in the Holy Three that 

bear record in heaven, xi. xv.xvi. xxi. 

1 to24. 61. 69,70,71. 116. 118.130. 

191. 210 
They believe in the proper divinity of 

our Lord and Saviour Jesus Christ, 

xii. xiii. xix. xxii. xxiii. xxiv. J, 2, 3, 

6, 7. 9 to 17. 22, 23. 25 to 235. 250. 

254. 260. 267. 271. 289 
Belief in the miraculous conception of 

Jesus Christ, xiii. 23. 25, 26. 32. 41. 

56, 60. 74 to 77. 82. 86. 95. 101 . 106, 

107. 130, 131. 134. 145. 154. 156. 

161. 163. 166. 170. 175. 178. 193. 

198. 2(X). 205. 209. 221). 225 
They own Mud ('(Mifcssto the su<roriii^>: 

46 



and death of Christ as a propitia- 
tion for the sins of the whole world, 
xiii. xix. xxviii. 6, 7. 15, 16. 23. 26. 
29 to 32. 34 to 38. 40. 43 to 46. 49. 
51 to 57. 59, 60, 61. 66, 67, 68. 72 
to 83. 85. 87 to 91. 93, 94. 96. 98. 
102, 103, 104. 106. 110, 111. 117, 118. 
121 to 125. 128 to 132. 136. 140 to 
145. 149, 150, 151. 153. 155. 157, 
158, 159. 161 to 165. 167, 168. 170 
to 173. 175. 179 to 187. 189, 190. 192, 
193. 197. 200, 201, 202. 204. 207, 
208, 209. 213. 220. 225. 231. 233. 
250. 254. 267. 271. 286 

They believe in Jesus Christ, both as 
outwardly manifested in the flesh, 
and inwardly revealed by the Holy 
Spirit, xii. xiii. xix. xxiii. xxiv. 6, 7. 
14. 17. 22. 26. 28. 32, 33. 37. 39. 59, 
60. 75, 76. 81, 82. 85. 90. 94, 95. 97. 
101, 102. 108. 110. 115 to 118. 130. 
133, 134. 136. 141, 142. 144,145. 149. 
153. 162. 168. 175, 176, 177. 180. 
183, 184. 188, 189, 190. 192. 196. 
198. 201, 202. 204. 207. 209, 210. 
212. 225, 226. 

Declarations of their Faith. See Con- 
fessions of Faith. 

Refutation of the charge that they 
have no settled form of doctrines, xiv. 

Their confessions of faith are more nu- 
merous and more ample than those 
of any other society, xxiv. 

Disownment of Jeffery Bullock for de- 
nying the divinity of Christ, and his 
propitiatory sacrifice, xxviii. 127, 
128. 229 

The Society have always held the same 
principles, xxxii. xxxiii. xxxiv. 18. 
110. 

They are not Socinians, 5. 19. 49. 73. 

They believe the Scriptures to be of 
divine authorit}^ Szc. See Holy 
Scriptures. 

They own the resurrection. See Re- 
surrection. 

They own Christ .lesus as the Media- 
tor, xiii. 7. 22, 23. 26.28. 31. 33. '3:i, 
36. 41. 49. 51. 5.5, 56,57. 59. 65. 75. 
77, 78. 81. 88. 132. 134, 135. 139. 
145, 146. 149. 154. 156. 159, 160. 
166. 168. 170. 178. 180. 183. 186, 
187, 188. 191. 200, 201. 204. 209, 
210. 223, 224, 225. 227. 271 

They believe in the fall of man, xii. 6. 
27. 31. 43 to 46. 57. 103. 106. 113. 
132. 135. 140. 145. 167. 173, 174. 
181, 182. 192. 197, 198. 202 

Reply to the charge thai they <!<> not 
call upon ♦J'mI in Ihc nanu- of .Icsus 
Christ, 19 



318 



INDEX. 



They believe Christ to have been nioro 

than a fig-ure or example, 49. Gl 
They reject the errors of AppoUinarius 
and Eutyches, 42 

It is the duty of all who have the Scrip- 
tures to believe what is there record- 
ed, 43 

To deny the Scripture declarations 
concerning Jesus Christ is damnable 
unbelief, 43 

It is absolutely necessary to believe the 
history of Christ's outward appear- 
ance, 44 

They deny that the light within is the 
atonement or propitiation, 54. 124 

They believe the offering of Christ to 
have been a great part of his Mes- 
siahship, 55 

They are led by the Spirit of Truth 
reverently to confess to the virtue 
and efficacy of the precious blood 
shed at Jerusalem, 54 

They neither divide nor distinguish be- 
tween Jesus of Nazareth and Christ, 
56. 146 

The Quakers do not believe that 
Christ dies in men for their justifica- 
tion, 67 

They believe that Christ could not sin, 
74 

They believe that no man can be jus- 
tified without the sufferings of Christ, 
43. 91. 106. 112 

None are to minister but such as are 
approved by the church and the 
elders, 127 

Quakers deny that a belief in the light 
within is their whole creed, or the 
sum total of their belief, 189. 191 

They deny that the Scriptures can be- 
guile any man, 242 

Scriptures are a rule to try doctrines 
by, xi. 2, 3. 17. 21. 240, 241. 248. 
254, 255. 257. 261. 269. 276, 277. 
280,281.286 

See also Scriptures. 

R. 
ROOK, GEORGE, Declaration of Faith 
signed by him and others, xvi. 61 

On the Three that bear record in hea- 
ven, ib. 

The divinity of our Lord Jesus Christ 
asserted, ib. 

He is the propitiation for our sins, ib. 

The holy light of Christ Jesus must be 
obeved, ib. 
RIGGE"', AMBROSE, Declaration of 
Faith on behalf of Friends by him 
and others, 23. 209 to 219 

On the divinity of Christ, 23 

Christ Jesus is our light and life, ib. 



He is our only Mediator and Advocate 
with the Father, 23 

Of the Three that bear record in hea- 
ven, 23 

Christ our Mediator and complete Sa- 
viour, 186 to 188 

He is our propitiation and atonement, 
187 

All men, even saints, have need of 
Christ's mediation and intercession, 
ib. 
RUTT, ABRAHAM, his testimony con- 
cerning Christ Jesus, 131 to 135 

Miraculous conception, 131. 134 

Sufferings, death, resurrection, ascen- 
sion, and glorification of Christ in 
the heavens, 132. 134 

Divinity of Christ, 133, 134 

His propitiatory sacrifice owned, 132, 
-133 
RUCKHILL, ROBERT, on the Holy 

Scriptures, 263 
ROGERS, WILLIAM, disowned for 
publishing a work respecting Friends, 
without submitting it to the Morning 
Meeting, xxvi. 
RESURRElCTION and eternal rewards 
and punishments, 26. 35. 56. 58, 59. 
61, 62. 96. 98. 104, 105. 107. 109. 
114. 132. 140, 141. 144. 154. 161. 
177, 178. 180, 200, 201. 216 to 219. 
267. 271 

S. 
SCRIPTURES, HOLY, the Quakers 
believe in the divine authority and 
authenticity of, xi. 2, 3. 7. 9, 10. 14. 
21. 31. 43. 56. 72. 78. 86. 100. 110. 
115. 116. 121. 130. 137. 147, 148. 151. 
163. 175. 177 to 179. 181. 183. 185. 
188 to 190. 193. 197. 200. 205. 207, 
208. 213. 215. 220. 224 to 226. 235. 
236 to 304 

Quakers believe them to be a rule to 
try doctrines by, xi. 2, 3. 17. 21. 240, 
241. 248. 254, 255. 257. 261. 269. 
276,277. 280,281. 286. 
SMITH, WILLIAM, confession of Faith 
on behalf of Friends, xv. 115 

The Quakers believe all that the Scrip- 
tures testify concerning Christ Je- 
sus, 115 

The divinity of Christ owned, 1 15, 116 

The w^ork of his Spirit within, does not 
make void what he did for us in the 
days of his flesh, 115 

He is the resurrection and the life, ib. 
SHARP, ANTHONY, Declaration of the 
Faith of Friends, signed by him, xvi. 
61 

On the Three that bear record in hea- 
ven, 61 



INDEX. 



319 



The divinity of Jesus Christ asserted, 
61 

He is the propitiation for our sins, ib. 

On rewards and punishments, ib, 

The Holy Spirit of Christ must be 
obeyed, ib. 
STORY, THOMAS, Declaration of 
faith by him and others, xvi. 61. 160. 

On the Three that bear record in hea- 
ven, 61 

On the divinity of Jesus Christ, ib, 

Christ Jesus is the propitiation, ib. 

Rewards and punishments, ib. 

Divinity of Christ owned, 161 

His miraculous conception and birth, 6 1 

He is the propitiation and sacrifice for 
sin, ib. 

He is at the right hand of the Majesty 
in the heavens, making intercession 
for us, 161 

He will judge the world, ib. 
STAMPER, FRANCIS, testimony to 
the excellence of Barclay's Apology, 
xviii. 
SEATON, ALEXANDER, his testimo- 
ny to the excellence of Barclay's 
Apology, xviii. 

Declaration of Faith on behalf of 
Friends, 207 
SOCINIANS, the Quakers groundlessly 

coupled with them, 5. 19. 49 
SACRILEGE to rob Jesus Christ of his 
pre-existence in the form of God, 50 
SHE WEN, WILLIAM, belief of the true 
Christian in the Holy Three, 16 

His faith in the divinity of Jesus 
Christ, 16. 137 

He is the Redeemer, Saviour, and 
Sanctifier of his people, 16. 137. 

Their King, Priest, and Prophet, 16. 
137 

The cleansing virtue of his blood as- 
serted, ib. 

On the Holy Scriptures, 264 
SMITH, HUMPHREY, reply to the 
query whether we are justified by 
the blood of Christ shed at Jerusa- 
lem, 94. 

The propitiation of Jesus Christ own- 
ed, ib. 

The divinity of Christ asserted, ib. 

Christ is the light of the world, ib. 

On the Holy Scriptures, 255 
SWEETING, II., his testimony con- 
cerning Christ JesuK, 131 to 135 

Miraculous conception, 131. 134 

Sufferings, death, resurrection, ascen- 
sion, and glorification of Christ in 
the heavens, 132. 134 

Divinity of Christ asserted, 133, 134 

His propitiatory sacrifico owned, 132, 
133 



STOUT, H., his testimony concerning 
Christ Jesus, 131 to 135 

Quakers believe in the miraculous con- 
ception, 131. 134 

They also believe in the propitiatory 
sacrifice of Christ, 132, 133 

They own the divinity of Christ Jesus, 
133, 134 

They believe in his sufferings and death 
for sinners, his resurrection, ascen- 
sion, and glorification in the hea- 
vens, 132. 134 
STORY, CHRISTOPHER, declaration 
of faith on behalf of the Society of 
Friends, &c., 175 

Miraculous conception of Christ, ib. 

His blood was shed as the propitiation 
for the sins of the whole world, ib. 

He was buried, rose again, and ascend- 
ed into glory, ib. 

He is come a second time by his Holy 
Spirit in our hearts, 176 
SMITH, STEPPIEN, on the Holy Scrip- 
tures, 267 

T. 
THREE THAT BEAR RECORD IN 
HEAVEN. The Quakers sincerely 
believe and own this doctrine ac- 
cording to 1 John V. 7, xi. xv. xvi. 
xxi. xxiv. 1 to 24. 61. 69 to 71. 116. 
118. 130. 191. 210 
TOLERATION ACT, extended to 

FriGnds xxi. 
TOMKINS,' JOHN, Declaration of the 
Faith of Friends in the doctrines of 
Scripture, xxii. xxiii. 179 — 185 

Quakers do not deny what Christ has 
done for them in his flesh, 179 

They believe in his eternal Divinity, 
180 to 185 

He is the propitiation for our sins, 180. 
183 

His glorious offices as King, Priest, 
Prophet, Mediator, Intercessor, &c. 
owned, 180, 182 

Scripture testimony to Jesus Christ, 
181 

There is no salvation but through him, 
184 

On the excellency of the Holy Scrip- 
tures, 270 
TESTIMONY against William Rogers 
for publishing a reply to R. Barclay 
without submitting it to the morn- 
ing meeting, xxvi. 

Against Jotiery Bullock for denying 
Christ Jesus and his |)ropitiulory 
sacrifice, xxviii. 12(!, 127. 229 
TAYLOR, CHIUST0PH1:R. The ef- 
ficacy of Christ's offering owned, 
124 



320 



INDEX. 



His blood is for the perfectino- of the 
sanctified ones, 124 
THOMAS, RICHARD, his testimony 
concerning Christ Jesus, 131 to 135 

Miraculous conception, 131. 134 

Sufferings, death, resurrection, ascen- 
sion, and glorification of Christ in 
the heavens, 132. 134 

Divinity of Christ, 133, 134 

His propitiatory sacrifice owned, 132, 
133 

U. 
UPSHER, THOMAS, asserts that it is 
necessary for us to believe in Jesus 
Christ, as he was manifest at Jeru- 
salem, 176 
The resurrection both of just and un- 
just is owned, 177 
On the Holy Scriptures, 279 
We are not to throw aside the Holy 
Scriptures, in expectation that the 
things contained in them, will be re- 
vealed to us immediately, by the 
Holy Spirit, 279 

V. 
VAUGHTON, JOHN, testimony in fa- 
vour of Barclay's Apology, xviii. 

Declaration of Faith delivered to the 
committee of parliament by him and 
G. Whitehead, 9. 287 

The holy Three that bear record in 
heaven owned, 9. 23 

The Holy Scriptures owned as being 
written by divine inspiration, 9 

The Divinity of Christ asserted, 9. 23. 
130 

Declaration of Faith on behalf of 
Friends by him and others, 23. 209 
to 219 

Christ Jesus owned as our life and 
light, 23. 130 

He is our only Mediator and Advocate 
with the Father, 23 

Christ Jesus is the one holy offering 
through which saints are sanctified, 
130 

The Quakers never denied Christ Jesus 
in any of his manifestations, ib. 

Miraculous conception of Christ own- 
ed, ib. 

Declaration of Faith, 209 to 218 
VAN DE WALL, DANIEL, Declara- 
tion of the Faith of Friends, 185 

W. 
WHITEHEAD, GEORGE, Declaration 
of Faith by him and W. Penn, xvi. 
Testimony to the value of R. Barclay's 

Apology, xviii. 
Declaration of Faith on behalf of 



Friends by, xix. 9. 23. 69. 74, 75. 

209 to 218 
Declaration to parliament by him and 

others, xxi. 9. 
Quakers believe in the holy Three that 

bear record in heaven, 8 to 10. 23. 

69 to 71 
Jesus Christ is the true God, 9. 71 to 

73 
Holy Scriptures of the Old and New 

Testament given by divine inspira- 
tion, 9 
Quakers' known and professed princi- 
ple to confess the Divinity of Christ 

and the Three that bear record in 

heaven, 9, 10 
His testimony concerning George Fox, 

28 
Quakers believe in the propitiatory 

sacrifice of Jesus Christ, 53. 66 to 

68. 72 to 76. 78 to 81 
Extract from the Christian Quaker, 53 
Divinity of Christ asserted, 66, 67. 69 

to 72. 74 to 84 
Christ Jesus is ascended into glory, 66. 

74 
He hath a glorified body in the hea- 
vens distinct from the saints, 66. 76 
Justification is only in and by Christ, 

67. 72 to 74 
Quakers deny the false notion of 

Christ's sufferings in us being the 

atonement for sins, 67 
Prayer to Christ Jesus, 69 
Jesus Christ the Mediator, 23. 68, 69. 

75. 77 to 79. 81 
Quakers confess to the Deity of Christ, 

71,72 
Quakers no Socinians, 73 
Asserts that Christ could not sin, 74 
Belief in the miraculous conception, 

74 to 76 
Jesus of Nazareth is the Christ, 76, 77 
Reply to the charge of denying the 

death and sufferings of Christ, 76 
Reply to the charge that the Quakers 

deny Jesus of Nazareth to be the 

Christ, 76, 77 
Reply to the charge that the Quakers 

divide the humanity and Godhead of 

Jesus Christ, 77 
It is a perversion to say that the Qua- 
kers pretend only to a Christ within, 

78 
It is our duty to believe in Jesus Christ 

as our Mediator and Advocate, 79 
Jesus Christ is true God and real man, 

83 
On the Holy Scriptures, 249 to 254. 

287 
Scriptures are a rule to try doctrines 

by, 254. 



INDEX. 



321 



WYETH, JOSEPH, on the Three that 
bear record in heaven, xxiv. 19 

Divinity and manhood of Christ, xxiv. 

On the misrepresentations of the doc- 
trines of Friends, xxiv. 161 

Reply to the charge that the early 
Quakers changed their doctrines, 
xxxiv. 

On the Divinity of Christ, 19. 161 to 
165 

Quakers do not place the propitiation 
in any allegorical sufferings of the 
Light within, 161 

They sincerely own Christ's satisfac- 
tion and propitiation, 161, 162 

The miraculous conception and birth 
of Christ owned, 163 

In him dwelt the fulness of the God- 
head bodily, ib. 

The vulgar notion of satisfaction de- 
nied by Friends, 164 

On the Holy Scriptures, 272 

The doctrine of the influence of the 
Holy Spirit does not lessen the use- 
fulness of the Holy Scriptures, ib. 
WATSON, JOHN, confession of faith 
in Christ Jesus, xxi. 16. 143 

Of the Three that bear record in hea- 
ven, 16 

Divinity of Christ asserted, ib. 

Belief in the propitiatory offering of 
Christ, 144 

Christ died, rose, and ascended into 
glory, and is now at the right hand 
of God, ib. 

He is come the second time by his Holy 
Spirit in our hearts, ib. 
WOOD, HENRY, on the doctrine of 
the Three that bear record in hea- 
ven, 15 

On the Divinity of Jesus Christ, ib. 

He is the true God, ib. 



WILSON, WILLIAM, on the doctrine 

of the Three that bear record in 

heaven, 15 
On the Divinity of Jesus Christ, ib. 
He is the true God and eternal life, ib. 
WHITEHEAD, JOHN, Miraculous 

conception of Jesus Christ, 106 
His Divinity asserted, ib. 
He tasted death for every man, 106, 

107 
Rose and ascended into heaven, 106 
He is the way, the truth, and the life, 

ib. 
Without the death of Christ, no man 

can be sanctified, justified, or saved, 

106,107 
On the Holy Scriptures, 263 
WATSON, SAMUEL, on the Divinity, 

fee. of Jesus Christ, 141 
Of his propitiatory sacrifice, &c. ib. 
Christ suffered, rose, ascended, and 

now sits at the right hand of the 

Father in glory, ib. 
He is the true Christ and Saviour, ib. 
Is now come in Spirit, ib. 142 



YEARLY MEETING. Extracts from 
its Epistles on the Divinity and of- 
fices of our Lord and Saviour Jesus 
Christ, 221 to 227 

Rule of Discipline of the Yearly Meet- 
ing of London, relative to unsound- 
ness in doctrine, xxix. 233 

Rule of the same meeting relative to 
travelling ministers, 234 

Rule of Philadelphia, Baltimore, North 
Carolina, Ohio, and Indiana Yearly 
Meetings, relative to unsound doc- 
trines, 234 

Extracts from Epistles relative to the 
Holy Scriptures, 288 to 297 



APPENDIX. 

Since the printing of the foregoing pages, the following important 
document has been received by the compiler from England ; and its im- 
mediate connection with the interesting case of Jeffery Bullock, has induced 
him to insert it, although somewhat out of place. It shows clearly the 
soundness of the faith of our early Friends in relation to the Divinity 
and offices of our Lord Jesus Christ, and their care to testify against every 
appearance of defection from Christian doctrine in any of their members. 
The copy was taken from the records of the meeting, and is certified by 
two persons resident at Sudbury, the place where J. Bullock lived. It 
appears that there were other testimonies issued against him, but copies of 
them have not yet been received. "^ 

" For the clearing of the precious truth of God, professed by us, his 
people called Quakers, from the occasion of stumbling and reproach 
given by Jeffery Bullock's pernicious doctrine, in affirming that he neither 
expects justification nor condemnation by that Christ that died, or was put 
to death, at Jerusalem ; These are to certify all Friends and friendly 
people whom it may concern, that we testify against this doctrine as 
stated by him, as both pernicious and antichristian, and contrary to plain 
Scriptures and the constant testimony faithfully borne amongst us from 
the beginning : For neither do we profess or preach two Christs ; nor yet 
own justification by any other Christ, or in any other name, but by and in 
the name of that one very Christ of God, [of] whom the holy prophets and 
apostles gave witness in the Scriptures of truth, (1 Pet. iii. 18.) ; who was 
miraculously conceived by the Holy Ghost overshadowing the virgin Mary; 
and was crucified and put to death in the flesh, (without the gates of 
Jerusalem,) but quickened by the Spirit, whom God raised from the dead. 
We must confess with the holy apostles, (Acts xiii. 30.) that even by 
Him, (to wit, that very Christ,) all that believed are justified from all 
things, from which they could not be justified by the law of Moses : and 
that remission of sins, justification, and salvation, as then preached in the 
name of the same Lord Jesus Christ and by his eternal power and Spirit 
of our God ; so the same is constantly believed and witnessed amongst 
us. And although the best sense that we can suppose or gather, as aimed 
at by the said J. B. is. That it is not only by the sufferings and death of 
Christ, nor by a mere literal knowledge of Christ as after the flosli, that 
men can be either completely justified or saved from sin and death, any 
more than the apostles or primitive Christians were, but by liis life, Sj)int, 
and power operating in them, and so by a living and spiritual knowlctlge 
of Christ as after tlie Spirit : Which, though the truth of this we cannot 
but own and justify, yet this cannot excuse tlio before cited doclrin(\ as 
laid down, wliich denies justiiication nnd condemnation by that Christ 
tiiat died : for that wsupposeth another Christ for that end, and so (wo 
* For an account of this case, soc pngca V26 anil '^''Jii of tliis voluiiu'. 



324 APPENDIX. 

Christs :* Whereas tlie very Christ, tlie Son of God, is but one, though lie 
hath often and variously manifested himself from the beginning, as both 
before he came in the flesh, and in the fulness of time in the flesh, viz. 
that body that was prepared for him to do the will of his Father in : and 
since in Spirit, for the everlasting salvation and comfort of all them who 
believe in his name and power, which by his divine hght within, is livingly 
revealed. And we confess that this Son of God, our Saviour, Jesus Christ 
our Lord, was made of the seed of David according to the flesh, (Rom. 
i. 3, 4.) and declared to be the Son of God with power according to the 
Spirit of holiness, by the resurrection from the dead : and that that very 
Christ that came of Israel as concerning the flesh, is over all, God blessed 
for ever, Rom. ix. 5. So that he is truly and inseparably God and man, 
according to the Scriptures of truth. And even that very Christ who was 
crucified and slain, hath God lifted up with his right hand, to be a Prince 
and a Saviour, Acts v. 30, 31. So we confess with the apostles, (1 Cor. 
viii. 6.) that to us, is but one God, the Father, of whom are all things, and 
we in him ; and one Lord Jesus Christ, by whom are all things, and we 
by him.j And further, we cannot own any such doctrine or words, (by 
whomsoever spoken,) as tend to undervalue the sufferings, death, and 
blood of Christ. For not only a reconcihation was declared and made 
through his death, (Rom. v. 10. Heb. ii. 17.) but all his suflferings, and 
his being the one universal offering and sacrifice, did contribute to man's 
redemption, and the salvation of all that truly believe in his name, Titus 
iii. 5, 6. Though without the washing of regeneration and being born 
again (John iii. 5. 1 Pet. i. 23.) of the hving Word and Spirit of hfe, 
none do really partake of eternal salvation, or that redemption which is 
obtained through the blood of Christ, who gave himself for us that he 
might redeem us from all iniquity. 

'' Giles Barnardiston, John Cornwell, William Welch, Samuel Walden- 
field, Joseph Riddledeale, Samuel Cooper, Abraham Goldman, Ezekiel 
Sheldreck, Thomas Clarke, John Fowler, Philip Steevens." 

*^ The above testimony is copied from a book of Minutes, entitled ' A 
Register of the Proceedings of Friends at the Men's Meetings in Sud- 
bury, Haverhill, Lavenham, and Boxford, and Clare, in Suffolk.' The 
testimony is without date, but is written on a leaf following a minute dated 
* Al the Men's Meeting, which was kept at Haverhill on the 9th day of the 
1st month, 1676.' 

" This copy has been carefully compared with the original, and found 
correct, by 

"WM. D. KING, 
*' ALFRED SMITH." 

* "And therefore the said J. B. ought to see his error and recant, and call back liis 
words which have given occasion of slunibUng in Sudbury/' 

t Acts xvii. 31. And God will judge the world in rlgliteouj-ncss, by thai Man he 
hath ordained. 



s^ 









tP \\ 



'^A V*' 



.^" 




^^.^^ 


\^°^. 




%.'"/■ 








, 


■!%■ 


..-^ 












L^ r. 



V'^^^t,^-^^-^ 



x.^ 



l'^ 



-^^ 



^ ''^ 



^^^ ''=^ 









Deacidified using the Bookkeeper proce 
Neutralizing agent: Magnesium Oxide 
Treatment Date: April 2006 

-:- PreservationTechnologi( 

A WORLD LEADER IN PAPER PRESERVATI 

1 1 1 Thomson Park Dfive 
Cranberry Township. PA 16066 
(724)779-2111 






O0~ 






^4' 

'^^, 









.^-^ --.. 




r> , 




C"'"^ 


•^ ', s ' ' 




%^ 




aV 'S>.,. 




">. 









oo. 









'-^■^-n- .0^ 


















..- ,^v 



\^- 






' -^^ 









■^^ ^* 



'-•,>^- 









.0 



A^ 






,# ,^ ":;■ % '"o^ 






sz 












'^/. V* 






"■^j^ ■S' 



K^. ..<^' 



^^Sis^. 



LIBRARY OF CONGRESS 



014 238 790 6 • 






.h- . 



■-.-• * 



' "n 



